A Vedic reader for students

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COLLECTION

A VEDIC READER

BY THE SAME AUTHOR
UNIFORM WITH THE PRESENT WORK

A VEDIC GRAMMAR
FOR STUDENTS

Including a chapter on Syntax and three
Appendices : List of Verbs,
Metre, Accent

Ji

A YEDIC READER

FOR STUDENTS

BY

ARTHUR ANTHONY MACDONELL

M.A., Ph.D.

BODEN PROFESSOR OF SANSKRIT

FELLOW OF BALLIOL COLLEGE; FELLOW OF THE BRITISH ACADEMY

FELLOW OF THE ROYAL DANISH ACADE31Y

CONTAINING THIRTY HYMNS OF THE RIGVEDA IN

THE ORIGINAL SAMHITA AND PADA TEXTS, WITH

TRANSLITERATION, TRANSLATION, EXPLANATORY

NOTES, INTRODUCTION, VOCABULARY

OXFORD

AT THE CLARENDON PRESS

1917

OXFORD UNIVERSITY PRESS

TORONTO MELBOURNE CAPE TOWN BOMBAY

HUMPHREY MILFOKD

PUBHSHEK TO THE OKIVKKSITT

PREFACE

This Header is meant to be a companion volume to my Vedic
Grammar for Students. It contains thirty hymns comprising just
under 300 stanzas. These hymns have been taken exclusively from
the Rigveda, not only because that Yeda represents the earliest and
most important phase of the sacred language and literature of India,
but because the addition of specimens from the later Vedic literature
with their divergences in speech and thought would tend to confuse
the learner beginning the study of the oldest period. All the books
of the Rigveda have been drawn upon except the ninth. The reason
of this exception is that, though the whole of the ninth book
practically consists of hymns addressed to Soma only, the hymn
which in my opinion represents that deity best occurs in another
(the eighth) book. All the most important metres are represented,
though no specimens of the rare and complex strophic measures
could be given because none of the hymns composed in them seemed
to be suitable for the Header. I have also considered literary merit
as far as possible in making the selection. As regards subject-matter,
each of the more important deities is represented by one hymn, Agni
alone by two. There are besides a few hymns of a different type.
One is concerned with social life (x. 34), one with magical ideas
(vii. 103), two with cosmogony (x. 90. 129), and three with eschatology
(x. 14. 15. 135). The selection thus forms a brief epitome of the
Rigveda, the earliest monument of Indian thought. The arrange-
ment of the hymns follows their order in the text of the Rigveda as
shown, together with their respective deities and subjects, in the

vi PREFACE

table of contents (p. ix). As the latter list is so short, the name of
the deity addressed in any selected hymn can be found at once, but
it also appears in its alphabetical order in the General Index.

Unlike all Sanskrit and Vedic chrestomathies known to me, the
present work is intended primarily for students who, while acquainted
with Classical Sanskrit, are beginners of Vedic lacking the aid of a
teacher with an adequate knowledge of the earliest period of the
language and literature of India. It will moreover, I think, be found
to contain much detailed information useful even to more advanced
students. Hence difficult and obscure stanzas have never been
omitted from any of the selected hymns, because the notes here
afford an opportunity of illustrating the methods of critical interpre-
tation (see, for instance, pages 36, 47, 139-40, 152, 166, 175).

In conjunction with my Vedic Grammar for Students, the Reader
aims at supplying all that is required for the complete understanding
of the selections without reference to any other book. Each hymn
is preceded by a special introduction describing briefly the deity
or the subject with which it deals. The text of every stanza is
printed in three different forms. The first is the Samhita text, in
Devajiagarl characters, exactly as handed down by tradition, without
change or emendation. But each Pada or metrical line is printed
separately so as to exhibit to the eye the versification of the stanza.
Then comes on the right half of the page the traditional Pada text in
which each word of the Samhita text is given separately without
Sandhi, and in which compounds and certain derivatives and case-
forms are analysed. This is an important addition because the Pada
text, as nearly contemporary in origin with the Samhita text, fur-
nishes us with the earliest interpretations, within the sphere of
phonetics and word-formation, of the Rigveda. Next follows the
transliterated Sainhitfi text, in which by the removal of vowel-
contractions, the resolution of semivowels, and the replacement of
a, the original metre of the Rigveda is restored and, by the use I
of punctuation, the sense is made clearer. The translation, which
follows, is close, accounting for every word of the original, and is

PREFACE vii

based on the critical method of interpretation. The notes furnish
minute explanations of all matters concerned with grammar, metre,
accent, syntax, and exegesis. The general introduction gives a
concise account of the form and matter of the Rigveda, describing in
outline its arrangement, its language and metre, its religion and
mythology, besides the critical method here applied to the inter-
pretation of its hymns. The vocabulary supplements the translation
and notes by giving the derivation of every word and adding in
brackets the most obvious cognates from the other Indo-European
languages allied to Sanskrit, especially Avestic, Greek, Latin, and
English. I have added a copious general Index for the purpose
of enabling the student to utilize to the full the summary of Vedic
philology which this book contains. Any one who has worked his
way carefully through the pages of the Reader ought thus to have laid
a solid foundation in Vedic scholarship, and to be prepared for
further studies on independent lines.

Freedom from serious misprints is a matter of great importance in
a book like this. Such freedom has, I trust, been achieved by the aid
of my two friends. Dr. James Morison, Librarian of the Indian
Institute, and my former pupil, Dr. A. .Berriedale Keith, Regius
Professor of Sanskrit and Comparative Philology in the University
of Edinburgh. In the course of this obliging task Prof. Keith has
supplied me with a number of suggestions, the adoption of which
has undoubtedly improved the notes in many points of detail.

Balliol College, Oxford.
Ocloher, 1917.

CONTENTS

Preface

•

Introduction .

*

Vedic Hymns .

Agni .

i. 1

Savitr .

i. 35

Marutas

. i. 85

Visnu .

i. 154

Dyavaprthivi

i. 160

Indra .

ii. 12

Rudra .

. ii. 33

Apam napat.

. ii. 35

Mitra .

. iii. 59

Brhaspati .

. iv. 50

Usas

iv. 51

Agni .

V. 11

Parjanya

. V. 83

Pusan .

. vi. 54

Apas .

vii. 49

Mitra- Varuna

, vii. 61

Sarya .

vii. 63

Asvina

vii. 71

Varuna

vii. 86

Mandukas .

vii. 103

Visve devas .

viii. 29

Soma .

viii. 48

Funeral Hymn .

X. 14

Pitaras

X. 15

PAGES
v

xi-xxxi

1-219

1-10

10-21

21-30

30-6

36-41

41-56

56-67

67-78

78-83

83-92

92-9

100-4

104-11

111-15

115-18

118-24

124-28

128-34

134-41

141-7

147-52

152-64

164-75

176-86

CONTENTS

PAGES

Gambler . . x. 34 186-95

Purusa . . X. 90 195-203

Ratri ... x. 127 203-7

Hymn of Creation x. 129 207-11

Yama ... x. 135 212-16

Vata ... x. 168 216-19

Vocabulary 221-56

General Index 257-68

INTRODUCTION

1. Age of the Rigveda.

The Rigveda is undoubtedly the oldest literary monument of the
Indo-European languages. But the exact period when the hymns
were composed is a matter of conjecture. All that we can say with
any approach to certainty is that the oldest of them cannot date from
later than the thirteenth century b. c. This assertion is based on
the following grounds. Buddhism, which began to spread in India
about 500 B.C., presupposes the existence not only of the Vedas, but
also of the intervening literature of the Brahmanas and Upanishads.
The development of language and religious thought apparent in the
extensive literature of the successive phases of these two Vedic
periods renders it necessary to postulate the lapse of seven or eight
centuries to account for the gradual changes, linguistic, religious,
social, and political, that this literature displays. On astronomical
grounds, one Sanskrit scholar has (cf. p. 146) concluded that the
• oldest Vedic hymns date from 3000 b. c, while another puts them as
far back as 6000 b. c. These calculations are based on the assumption
that the early Indians possessed an exact astronomical knowledge of
the sun's course such as there is no evidence, or even probability,
that they actually possessed. On the other hand, the possibility of
such extreme antiquity seems to be disproved by the relationship
of the hymns of the Rigveda to the oldest part of the Avesta,
which can hardly date earlier than from about 800 b. c. That
relationship is so close that the language of the Avesta, if it were
known at a stage some five centuries earlier, could scarcely have
differed at all from that of the Rigveda. Hence the Indians could
not have separated from the Iranians much sooner than 1300 b. c.
But, according to Prof. Jacobi, the separation took place before
4500 B.C. In that case we must assume that the Iranian and the

xii AGE OF THE RIGVEDA

Indian languages remained practically unchanged for the truly
immense period of over 3000 years. We must thus rest content
with the moderate estimate of the thirteenth century b.c. as the
approximate date for the beginning of the Rigvedic period. This
estimate has not been invalidated by the discovery in 1907 of the
names of the Indian deities Mitra, Varuna, Indra, Nasatya, in an
inscription of about 1400 b. c. found in Asia Minor. For the phonetic
form in which these names there appear may quite well belong to
the Indo-Iranian period when the Indians and the Persians were
still one people. The date of the inscription leaves two centuries for
the separation of the Indians, their migration to India, and the
commencement of the Vedic hymn literature in the north-west of
Hindustan.

2. Origin and Growth of the Collection.

When the Indo-Aryans entered India, they brought with them
a religion in which the gods were chiefly personified powers of
Nature, a few of them, such as Dyaus, going back to the Indo-
European, others, such as Mitra, Varuna, Indra, to the Indo-Iranian
period. They also brought with them the cult of fire and of Soma,
besides a knowledge of the art of composing religious poems in
several metres, as a comparison of the Rigveda and the Avesta shows.
The purpose of these ancient hymns was to propitiate the gods by
praises accompanying the offering of melted butter poured on the
fire and of the juice of the Soma plant placed on the sacrificial grass.
The hymns which have survived in the Rigveda from the early period
of the Indo- Aryan invasion were almost exclusively composed by
a hereditary priesthood. They were handed down in different families
by memory, not by writing, which could hardly have been intro-
duced into India before about 700 b. c. These family groups of hymns
were gradually brought together till, with successive additions, they
assumed the earliest collected form of the Rigveda. Then followed
the constitution of the Samhita text, which appears to have taken
place about 600 b.c, at the end of the period of the Brahmanas,
but before the Upanishads, which form appendages to those works,
came into existence. The creators of the Samhita did not in any

INTRODUCTION xiii

way alter the diction of the hymns here collected together, but only
applied to the text certain rules of Sandhi which prevailed in their
time, and by which, in particular, vowels are either contracted or
changed into semi-vowels, and a is often dropped after e and o,
in such a way as constantly to obscure the metre. Soon after this
work was concluded, extraordinary precautions were taken to preserve
from loss or corruption the sacred text thus fixed. The earliest
expedient of this kind was the formation of the Pada or ' word '
text, in which all the words of the Samhita text are separated and
given in their original form as unaffected by the rules of Sandhi,
and in which most compounds and some derivatives and inflected
forms are analysed. This text, which is virtually the earliest com-
mentary on the Rigveda, was followed by other and more complicated
methods of reciting the text, and by various works called Anukram-
anis or ' Indexes ', which enumerate from the beginning to the
end of the Rigveda the number of stanzas contained in each hymn,
the deities, and the metres of all the stanzas of the Rigveda. Thanks
to these various precautions the text of the Rigveda has been handed
down for 2,500 years with a fidelity that finds no parallel in any
other literature.

3. Extent and Divisions of the Rigveda.

The Rigveda consists of 1,017 or, counting eleven others of the
eighth Book which are recognized as later additions, 1,028 hymns.
These contain a total of about 10,600 stanzas, which give an average
of ten stanzas to each hymn. The shortest hymn has only one
stanza, while the longest has fifty-eight. If printed continuously like
prose in Roman characters, the Samhita text would fill an octavo
volume of about 600 pages of thirty -three lines each. It has been
calculated that in bulk the RV. is equivalent to the extant poems
of Homer.

There is a twofold division of the RV. into parts. One, which is
purely mechanical, is into Astakas or ^ eighths ' of about equal length,
each of which is subdivided into eight Adhyayas or ' lessons ', while
each of the latter consists of Vargas or ' groups ' of five or six stanzas.
The other division is into ten Mandalas or * books ' (lit. ^ cycles ')

xiv EXTENT AND DIVISIONS OF THE KIGVEDA

and Suktas or ^ hymns '. The latter method is an historical one,
indicating the manner in which the collection came into being.
This system is now invariably followed by Western Scholars in
referring to or quoting from the Eigveda.

4. Arrangement of the Eigveda.

Six of the ten books, ii to vii, are homogeneous in character. The
hymns contained in each of them were, according to native
Indian tradition, composed or ^ seen ' by poets of the same family,
which handed them down as its own collection. The tradition is
borne out by the internal evidence of the seers' names mentioned in
the hymns, and by that of the refrains occurring in each of these
books. The method of arrangement followed in the ' family books '
is uniform, for each of them is similarly divided into groups addressed
to different gods. On the other hand, Books i, viii, and x were not
composed each by a distinct family of seers, while the groups of
which they consist are constituted by being the hymns composed
by different individual seers. Book ix is distinguished from the
rest by all its hymns being addressed to one and the same deity.
Soma, and by its groups being based not on identity of authorship,
but of metre.

Family hooks. — In these the first group of hymns is invariably
addressed to Agni, the second to Indra, and those that follow to gods
of less importance. The hymns within these deity groups are
arranged according to the diminishing number of stanzas contained
in them. Thus in the second Book the Agni group of ten hymns
begins with one of sixteen stanzas and ends with one of only six.
The first hymn of the next group in the same book has twenty-one,
the last only four stanzas. The entire group of the family books is,
moreover, arranged according to the increasing number of the hymns
in each of those books, if allowance is made for later additions. Thus
the second Book has forty-three, the third sixty-two, the sixth seventy-
five, and the seventh one hundred and four hymns. The homo-
geneity of the family books renders it highly probable that they
formed the nucleus of the EV., which gradually assumed its final
shape by successive additions to these books.

INTRODUCTION xv

The earliest of these additions appears to be the second half of
Book i, which, consisting of nine groups, each by a different author,
was prefixed to the family books, the internal arrangement of which
it follows. The eighth is like the family books as being in the main
composed by members of one family, the Kanvas ; but it differs from
them in not beginning with hymns to Agni and in the prevalence of
the strophic metre called Pragatha. The fact of its containing fewer
hymns than the seventh book shows that it did not form a unit
of the family books ; but its partial resemblance to them caused it
to be the first addition at the end of that collection. The first part
of Book i (1-50) is in several respects like Book viii : Kanvas seem to
have been the authors of the majority of these hymns ; their favourite
strophic metre is again found here ; and both collections contain
many similar or identical passages. There must have been some
difference between the two groups, but the reason why they should
have been separated by being added at the beginning and the end of
an older collection has not yet been shown.

The ninth hook was added as a consequence of the first eight being
formed into a unit. It consists entirely of hymns addressed to Soma
while the juice was ' clarifying ' (pavamana) ; on the otlier hand, the
family books contain not a single Soma hymn, and Books i and viii
together only three hymns invoking Soma in his general character.
Now the hymns of Book ix were composed by authors of the same
families as those of Books ii to vii, as is shown, for instance, by the
appearance here of refrains peculiar to those families. Hence it is to
be assumed that all the hymns to Soma Pavamana were removed
from Books i to viii, in order to form a single collection belonging to
the sphere of the Udgatr or chanting priest, and added after Books
i-viii, which were the sphere of the Hotr or reciting priest. The
diction and recondite allusions in the hymns of this book suggest
that they are later than those of the preceding books ; but some of
them may be early, as accompanying the Soma ritual which goes
back to the Indo-Iranian period. The hymns of the first part of this
book (1-60) are arranged according to the decreasing num))er of their
stanzas, beginning with ten and ending with four. In the second
part (61-114), which contains some very long hymns (one of forty-eight
and another of fifty-eight stanzas), this arrangement is not followed.

xvi ARRANGEMENT OF THE RIGVEDA

The two parts also differ in'metre : the hymns of the first are, excepting
four stanzas, composed in Gayatrl, while the second consists mainly
of groups in other metres ; thus 68-84 form a Jagati and 87-97
a Tristubh group.

The tenth book was the final addition. Its language and subject-
matter show that it is later in origin than the other books ; its
authors were, moreover, clearly familiar with them. Both its
position at the end of the RV. and the fact that the number of
its hymns (191) is made up to that of the first book indicate its
supplementary character. Its hymns were composed by a large
number of seers of different families, some of which appear in other
books ; but the traditional attribution of authorship is of little or
no value in the case of a great many hymns. In spite of its generally
more modern character, it contains some hymns quite as old and
poetic as the average of those in other books. These perhaps found
a place here because for some reason they had been overlooked while
the other collections were being formed. As regards language, we
find in the tenth book earlier grammatical forms and words growing
obsolete, while new words and meanings begin to emerge. As to
matter, a tendency to abstract ideas and philosophical speculation,
as well as the introduction of magical conceptions, such as belong to
the sphere of the Atharvaveda, is here found to prevail.

5. Language.

The hymns of the RV. are composed in the earliest stage of that
literary language of which the latest, or Classical Sanskrit, was
stereotyped by the grammar of Panini at the end of the fourth
century B.C. It differs from the latter about as much as Homeric
from Attic Greek. It exhibits a much greater variety of forms than
Sanskrit does. Its case-forms both in nominal and pronominal in-
flexion are more numerous. It has more participles and gerunds, ij
It is, however, in verbal forms that its comparative richness is most j
apparent. Thus the RV. very frequently uses the subjunctive, which
as such has entirely died out in Sanskrit ; it has twelve forms of the
infinitive, while only a single one of these has survived in Sanskrit.
The language of the RV. also differs from Sanskrit in its accent, which,

INTRODUCTION xvii

like that of ancient Greek, is of a musical nature, depending on the
pitch of the voice, and is marked throughout the hymns. This
accent has in Sanskrit been changed not only to a stress accent, but
has shifted its position as depending on quantity, and is no longer
marked. The Vedic accent occupies a very important position in
Comparative Philology, while the Sanskrit accent, being secondary,
has no value of this kind.

The Sandhi of the RV. represents an earlier and a less conventional
stage than that of Sanskrit. Thus the insertion of a sibilant between
final n and a hard palatal or dental is in the RV. restricted to cases
where it is historically justified ; in Sanskrit it has become universal,
being extended to cases where it has no justification. After e and o
in the RV. a is nearly always pronounced, while in Sanskrit it is
invariably dropped. It may thus be affirmed with certainty that no
student can understand Sanskrit historically without knowing the
language of the RV.

6. Metre.

The hymns of the RV. are without exception metrical. They
contain on the average ten stanzas, generally of four verses or lines,
but also of three and sometimes five. The line, which is called Pada
('quarter') and forms the metrical unit, usually consists of eight,
eleven, or twelve syllables. A stanza is, as a rule, made up of lines
of the same type ; but some of the rarer kinds of stanza are formed
by combining lines of difi'erent length. There are about fifteen
metres, but only about seven of these are at all common. By far the
most common are the Tristubh (4x11 syllables), the GayatrT (3 x 8),
and the Jagati (4x12), which together furnish two-thirds of the
total number of stanzas in the RV. The Vedic metres, which are
the foundation of the Classical Sanskrit metres except two, have a
quantitative rhythm in which short and long syllables alternate and
which is of a generally iambic type. It is only the rhythm of the last
four or five syllables (called the cadence) of the line that is rigidly
determined, and the lines of eleven and twelve syllables have a
caesura as well. In their structure the Vedic metres thus come half
way between the metres of the Tndo-Iranian period, in which, as the
Avesta shows, the principle is the number of syllables only, and

1902 h

xviii METKE

those of Classical Sanskrit, in which (except the sloka) the quantity
of every single syllable in the line is fixed. Usually a hymn of the
Rigveda consists of stanzas in the same metre throughout ; a typical
divergence from this rule is to mark the conclusion of a hymn with
a stanza in a different metre. Some hymns are strophic in their
construction. The strophes in them consist either of three stanzas
(called trca) in the same simple metre, generally Gayatrl, or of two
stanzas in different mixed metres. The latter type of strophe is
called Pragatha and is found chiefly in the eighth book.

7. Religion of the Rigveda.

This is concerned with the worship of gods that are largely
personifications of the powers of nature. The hymns are mainly
invocations of these gods, and are meant to accompany the oblation
of Soma juice and the fire sacrifice of melted butter. It is thus
essentially a polytheistic religion, which assumes a pantheistic
colouring only in a few of its latest hymns. The gods are usually
stated in the RV. to be thirty-three in number, being divided into
three groups of eleven distributed in earth, air, and heaven, the three
divisions of the Universe. Troops of deities, such as the Maruts, are
of course not included in this number. The gods were believed to
have had a beginning. But they were not thought to have all come
into being at the same time ; for the RV. occasionally refers to earlier
gods, and certain deities are described as the offspring of others.
That they were considered to have been originally mortal is implied
in the statement that they acquired immortality by drinking Soma
or by receiving it as a gift from Agni and Savitr.

The gods were conceived as human in appearance. Their bodily
parts, which are frequently mentioned, are in many instances simply
figurative illustrations of the phenomena of nature represented by
them. Thus the arms of the Sun are nothing more than his rays ;
and the tongue and limbs of Agni merely denote his flames. Some
of the gods appear equipped as warriors, especially Indra, others are
described as priests, especially Agni and Brhaspati. All of them
drive through the air in cars, drawn chiefly by steeds, but sometimes
by other animals. The favourite food of men is also that of the gods,

INTRODUCTION xix

consisting in milk, butter, grain, and the flesh of sheep, goats, and
cattle. It is offered to them in the sacrifice, which is either conveyed
to them in heaven by the god of fire, or which they come in their
cars to partake of on the strew of grass prepared for their reception.
Their favourite drink is the exhilarating juice of the Soma plant.
The home of the gods is heaven, the third heaven, or the highest
step of Visnu, where cheered by draughts of Soma they live a life
of bliss.

Attributes of the gods. — Among these the most prominent is power,
for they are constantly described as great and mighty. They regulate
the order of nature and vanquish the potent powers of evil. They
hold sway over all creatures ; no one can thwart their ordinances
or live beyond the time they appoint ; and the fulfilment of desires is
dependent on them. They are benevolent beings who bestow pros-
perity on mankind ; the only one in whom injurious traits appear
being Rudra. They are described as ' true ' and ' not deceitful ',
being friends and protectors of the honest and righteous, but punishing
sin and guilt. Since in most cases the gods of the RV. have not
yet become dissociated from the physical phenomena which they
represent, their figures are indefinite in outline and deficient in
individuality. Having many features, such as power, brilliance,
benevolence, and wisdom in common with others, each god exhibits
but very few distinctive attributes. This vagueness is further in-
creased by the practice of invoking deities in pairs — a practice making
both gods share characteristics properly belonging to one alone.
When nearly every power can thus be ascribed to every god, the
identification of one deity with another becomes easy. There are in
fact several such identifications in the RV. The idea is even found
in more than one late passage that various deities are but different
forms of a single divine being. This idea, however, never developed
into monotheism, for none of the regular sacrifices in the Vedic
period were offered to a single god. Finally, in other late hymns of
the RV. we find the deities Aditi and Prajapati identified not only
with all the gods, but with nature as well. This brings us to that
pantheism which became characteristic of later Indian thought in
the form of the Vedanta philosophy.

The Vedic gods may most conveniently be classified as deities of

b 2

XX CLASSIFICATION OF THE GODS

heaven, air, and earth, according to the threefold division suggested
by the RV. itself. The celestial gods are Dyaus, Varuna, Mitra,
Surya, Savitr, Pusan, the Asvins, and the goddesses Usas, Dawn,
and RatrT, Night. The atmospheric gods are Indra, Apam napat,
Rudra, the Maruts, Vayu, Parjanya, and Apas, the Waters. The
terrestrial deities are PrthivT, Agni, and Soma. This Header con-
tains hymns addressed to all these gods, with detailed introductions
describing their characters in the words, as far as is possible, of the
RV. itself. A few quite subordinate deities are not included, partly
because no entire hymn is addressed to them. Two such belong to
the celestial sphere. Trita, a somewhat obscure god, who is mentioned
only in detached stanzas of the RV., comes down from the Indo-
Iranian period. He seems to represent the ' third ' or lightning
form of fire. Similar in origin to Indra, he was ousted by the latter
at an early period. Matarisvan is a divine being also referred to only
in scattered stanzas of the RV. He is described as having brought
down the hidden fire from heaven to men on earth, like the Prometheus
of Greek mythology. Among the terrestrial deities are certain rivers
that are personified and invoked in the RV. Thus the Sindhu (Indus)
is celebrated as a goddess in one hymn (x. 75, 2. 4. 6), and the Vipas
(Bias) and the SutudrT (Sutlej), sister streams of the Panjab. in another
(iii. 33). The most important and oftenest lauded is, however, the
Sarasvati (vi. 61 ; vii. 95). Though the personification goes much
further here than in the case of other streams, the connexion of the
goddess with the river is never lost sight of in the RV.

Abstract deities. — One result of the advance of thought during the
period of the RV. from the concrete towards the abstract was
the rise of abstract deities. The earlier and more numerous class of
these seems to have started from epithets which were applicable to
one or more older deities, but which came to acquire an independent
value as the want of a god exercising the particular activity in
question began to be felt. We find here names denoting either an
agent (formed with the suffix tr or tar), such as Dhatr * Creator ', or
an attribute, such as Prajapati, 'Lord of Creatures'. Thus Dhatr,
otherwise an epithet of Indra, appears also as an independent deity
who creates heaven and earth, sun and moon. More rarely occur
Vi dhatr, the ' Disposer ', Dhartr, the ' Supporter ', Tratr, the

INTRODUCTION xxi

* Protector ', and Netr, the ' Leader '. The only agent god mentioned
at all frequently in the RV. is Tvastr, the ' Artificer ', though no
entire hymn is addressed to him. He is the most skilful of workmen,
having among other things fashioned the bolt of Indra and a new
drinking-cup for the gods. He is a guardian of Soma, which is
called the 'food of Tvastr', and which Indra drinks in Tvastr's
house. He is the father of Saranyu, wife of Vivasvant and mother
of the primaeval twins Yama and Yaml. The name of the solar
deity Savitr, the 'Stimulator', belongs to this class of agent gods
(cf. p. 11). '

There are a few other abstract deities whose names were originally
epithets of older gods, but now become epithets of the supreme god
who was being evolved at the end of the Rigvedic period. These
appellations, compound in form, are of rare and late occurrence.
The most important is Prajapati, 'Lord of Creatures'. Originally
an epithet of such gods as Savitr and Soma, this name is employed
in a late verse of the tenth book to designate a distinct deity in
the character of a Creator. Similarly, the epithet Visvakarman,
' all-creating ', appears as the name of an independent deity to whom
two hymns (x. 81. 82) are addressed. Hiranyagarbha, the ' Golden
Germ ', once occurs as the name of the supreme god described as the
' one lord of all that exists '. In one curious instance it is possible
to watch the rise of an abstract deity of this type. The refrain of a
late hymn of the RV. (x. 121) is kasmai devaya havisa vidhema ?
' to what god should we pay worship with oblation ? ' This led to
the word ka, ' who ? ' being used in the later Vedic literature as an
independent name, Ka, of the supreme god. The only abstract
deity of this type occurring in the oldest as well as the latest parts
of the RV. is Brhaspati (p. 83).

The second and smaller class of abstract deities comprises per-
sonifications of abstract nouns. There are seven or eight of these
occurring in the tenth book. Two hymns (83. 84) are addressed to
Manyu, 'Wrath', and one (x. 151) to Sraddha, 'Faith'. Anumati,
' Favour (of the gods) ', Aramati, ' Devotion ', Sunrta, ' Bounty ',
Asuniti, ' Spirit-life ', and Nirrti, ' Decease ', occur only in a few
isolated passages.

A purely abstract deity, often incidentally celebrated throughout

xxii ABSTRACT DEITIES

the RV. is A-diti, ' Liberation ', ' Freedom ' (lit. ' uii-binding '), whose
main characteristic is the power of delivering from the bonds of
physical suffering and moral guilt. She, however, occupies a unique
position among the abstract deities, owing to the peculiar way in
which the personification seems to have arisen. She is the mother
of the small group of deities called Adityas, often styled ' sons of
Aditi '. This expression at first most probably meant nothing more
than 'sons of liberation ', according to an idiom common in the RV.
and elsewhere. The word was then personified, with the curious
result that the mother is mythologically younger than some at least
of her sons, who (for instance Mitra) date from the Indo-Iranian
period. The goddess Diti, named only three times in the RV.,
probably came into being as an antithesis to Aditi, with whom she
is twice mentioned.

Goddesses play an insignificant part in the RV. The only one of
importance is Usas (p. 92). Next come Sarasvati, celebrated ia two
whole hymns (vi. 61 ; vii. 95) as well as parts of others, and Vac,
' Speech ' (x. 71. 125). With one hymn each are addressed Prthivi,
'Earth' (v. 84), Ratrl, 'Night' (x. 127, p. 203), and Aranyani,
' Goddess of the Forest ' (x. 146). Others are only sporadically
mentioned. The wives of the great gods are still more insignificant,
being mere names formed from those of their consorts, and altogether
lacking in individuality : such are Agnayl, IndranI, Varunani,
spouses of Agni, Indra, and Varuna respectively.

Dual Divinities. — A peculiar feature of the religion of the RV. is
the invocation of pairs of deities wdiose names are combined as com-
pounds, each member of which is in the dual. About a dozen such
pairs are celebrated in entire hymns, and about a dozen more in
detached stanzas. By far the largest number of hymns is addressed
to the couple Mitra-Varuna, though the names most frequently found
as dual compounds are those of Dyava-prthivT, ' Heaven and Earth '
(p. 36). The latter pair, having been associated as universal parents
from the Indo-European period onwards, in all probability furnished
the analogy for this dual type.

Groups of Deities. — There are also a few more or less definite groups
of deities, generally associated with some particular god. The Maruts
(p. 21), who attend on Indra, are the most numerous group. The

INTRODUCTION xxiii

smaller group of the Adityas, of whom Varuna is the chief, is
constantly mentioned in company with their mother Aditi. Their
number is stated in the EV. to be seven or, with the addition of
Martanda, eight. One passage (ii. 27, 1) enumerates six of them,
Mitra, Aryaman, Bhaga, Varuna, Daksa, Arnsa : Surya was probably
regarded as the seventh. A much less important group, without
individual names or definite number, is that of the Vasus, whose
leader is generally Indra. There are, finally, the Visve devas (p. 147),
who, invoked in many hymns, form a comprehensive group,
which in spite of its name is, strange to say, sometimes conceived as
a narrower group associated with others like the Vasus and Adityas.

Lesser Divinities. — Besides the higher gods, a number of lesser
divine powers are known to the RV. The most prominent of these
are the Rbhus, who are celebrated in eleven hymns. They are a
deft-handed trio, who by their marvellous skill acquired the rank of
deities. Among their five main feats of dexterity the greatest con-
sisted in transforming the bowl of Tvastr into four shining cups.
The bowl and the cups have been variously interpreted as the moon
with its four phases or the year with its seasons. The Rbhus further
exhibited their skill in renewing the youth of their parents, by whom
Heaven and Earth seem to have been meant.

Occasional mention is made in the RV. of an Apsaras, a celestial
water-nymph, the spouse of a corresponding genius named Gandharva.
In a few passages more Apsarases than one are spoken of ; but the
only one mentioned by name is UrvasT. Gandharva is in the RV.
a single being (like the Gandarewa of the Avesta), who dwells in the
aerial sphere, guards the celestial Soma, and is (as in the Avesta)
connected with the waters.

There are, lastly, a few divinities of the tutelary order, guardians
watching over the welfare of house or field. Such is the rarely
mentioned Vastospati, ' Lord of the Dwelling ', who is invoked to
grant a favourable entry, to remove disease, and to bestow protection
and prosperity. Ksetrasya pati, ' Lord of the Field ', is besought to
grant cattle and horses and to confer welfare. Sita, the ' Furrow ', is
once invoked to dispense crops and rich blessings.

In addition to the great phenomena of nature, various features of
the earth's surface as well as artificial objects are to be found deified

xxiv LESSER DIVINITIES

in the RV. Thus besides Rivers and Waters (p. 115), already
mentioned as terrestrial goddesses, mountains are often addressed as
divinities, but only along with other natural objects, or in association
vs^ith gods. Plants are regarded as divine powers, one entire hymn
(x. 97) being devoted to their praise, chiefly with reference to their
healing properties. Sacrificial implements, moreover, are deified.
The most important of these is the sacrificial post which is praised
and invoked in a whole hymn (iii. 8). The sacrificial grass (barhis)
and the Divine Doors (dvaro devih), which lead to the place of
sacrifice, are addressed as goddesses. The pressing stones (gravanas)
are invoked as deities in three hymns (x. 76. 94. 175) : spoken of as
immortal, unaging, mightier than heaven, they are besought to drive
away demons and destruction. The Mortar and Pestle used in
pounding the Soma plant are also invoked in the RV. (i. 28, 5. 6).
Weapons, finally, are sometimes deified : armour, bow, quiver,
arrows, and drum being addressed in one of the hymns (vi. 75).

The Demons often mentioned in the hymns are of two kinds. The
higher and more powerful class are the aerial foes of the gods. These
are seldom called asura in the RV., where in the older parts that
word means a divine being, like ahura in the Avesta (cf. p. 134).
The term dasa or dasyu, properly the name of the dark aborigines,
is frequently used in the sense of fiend to designate the aerial
demons. The conflict is regularly one between a single god and
a single demon, as exemplified by Indra and Vrtra. The latter is
by far the most frequently mentioned. His mother being called
Danu, he is sometimes alluded to by the metronymic term Danava.
Another powerful demon is Vala, the personified cave of the cows,
which he guards, and which are set free by Indra and his allies,
notably the Ahgirases. Other demon adversaries of Indra are Arbuda,
described as a wily beast, whose cows Indra drove out ; Visvarupa,
son of Tvastr, a three headed demon slain by both Trita and Indra,
who seize his cows ; and Svarbhanu, who eclipses the sun. There
are several other individual demons, generally described as Dasas
and slain by Indra. A group of demons are the Panis (' niggards '),
primarily foes of Indra, who, with the aid of the dog Sarama, tracks
and releases the cows hidden by them.

The second or lower class of demons are terrestrial goblins, enemies

INTEODUCTION xxv

of men. By far the most common generic name for them is Raksas.
They are nearly always mentioned in connexion with some god who
destroys them. The much less common term Yatu or Yatudhana
(primarily 'sorcerer') alternates with Raksas, and perhaps expresses
a species. A class of demons scarcely referred to in the RV., but
often mentioned in the later Yedas, are the Pisacas, eaters of raw
flesh or of corpses.

Not more than thirty hymns are concerned with subjects other
than the worship of gods or deified objects. About a dozen of these,
almost entirely confined to the tenth book, deal with magical practices,
which properly belong to the sphere of the Atharvaveda. Their
contents are augury (ii. 42. 43) or spells directed against poisonous
vermin (i. 191) or disease (x. 163), against a demon destructive of
children (x. 162), or enemies (x. 166), or rival wives (x. 145). A few
are incantations to preserve life (x. 58. 60), or to induce sleep (v. 55),
or to procure offspring (x. 183) ; while one is a panegyric of frogs as
magical bringers of rain (vii. 103, p. 141).

8. Secular Matter in the Rigveda.

Secular hymns. — Hardly a score of the hymns are secular poems.
These are especially valuable as throwing direct light on the earliest
thought and civilization of India. One of the most noteworthy of
them is the long wedding hymn (x. 85). There are also five funeral
hymns (x. 14-18). Four of these are addressed to deities concerned
with the future life ; the last, however, is quite secular in tone, and
gives more information than any of the rest about the funeral customs
of early Yedic India (cf. p. 164).

Mythological dialogues. — Besides several mythological dialogues in
which the speakers are divine beings (iv. 62; x. 51. 52. 86. 108),
there are two in which both agents are human. One is a somewhat
obscure colloquy (x. 95) between a mortal lover Pururavas and the
celestial nymph Urvasi, who is on the point of forsaking him. It is
the earliest form of the story which much more than a thousand
years later formed the subject of Kalidasa's drama Yikramorva^i.
The other (x. 10) is a dialogue between Yama and Yami, the twin
parents of the human race. This group of hymns has a special
literary interest as foreshadowing the dramatic works of a later age.

xxvi SECULAR HYMNS

Didactic hymns. — Four hymns are of a didactic character. One of
these (x. 84) is a striking poem, being a monologue in which
a gambler laments the misery he has brought on himself and his
home by his inability to resist the attraction of the dice. The rest
which describe the various ways in which men follow gain (ix. 112),
or praise wise speech (x. 71), or the value of good deeds (x. 117), antici-
pate the sententious poetry for which post-Vedic literature is noted.

Riddles. — Two of the hymns consist of riddles. One of these
(viii. 29, p. 147) describes various gods without mentioning their
names. More elaborate and obscure is a long poem of fifty-two stanzas
(i. 164), in which a number of enigmas, largely connected with the
sun, are propounded in mystical and symbolic language. Thus the
wheel of order with twelve spokes, revolving round the heavens,
and containing within it in couples 720 sons, means the year with
its twelve months and 360 days and 360 nights.

Cosmogonic hymns. — About half a dozen hymns consist of specula-
tions on the origin of the world through the agency of a Creator
(called by various names) as distinct from any of the ordinary gods.
One of them (x. 129, p. 207), which describes the world as due to the
development of the existent (sat) from the non-existent (a-sat), is
particularly interesting as the starting-point of the evolutional philo-
sophy which in later times assumed shape in the Sahkhya system.

A semi-historical character attaches to one complete hymn (i. 126)
and to appendages of 3 to 5 stanzas attached to over thirty others,
which are called Danastutis, or * praises of gifts '. These are j)ane-
gyrics of liberal patrons on behalf of whom the seers composed their
hymns. They yield incidental genealogical information about the
poets and their employers, as well as about the names and the
habitat of the Vedic tribes. They are late in date, appearing chiefly
in the first and tenth, as well as among the supplementary hymns of
the eighth book.

Geograx^hical data. — From the geographical data of the RV.,
especially the numerous rivers there mentioned, it is to be inferred
that the Indo- Aryan tribes when the hymns were composed occupied
the territory roughly corresponding to the north-west Frontier
Province, and the Panjab of to-day. The references to flora and fauna
bear out this conclusion.

INTEODUCTION xxvii

The historical data of the hymns show that the Indo-Aryans were
still engaged in war with the aborigines, many victories over these
foes being mentioned. That they were still moving forward as
conquerors is indicated by references to rivers as obstacles to advance.
Though divided into many tribes, they were conscious of religio-us
and racial unity, contrasting the aborigines with themselves by calling
them non-sacrificers and unbelievers, as well as ' black-skins ' and the
' Dasa colour ' as opposed to the ' Aryan colour '.

Incidental references scattered throughout the hymns supply a
good deal of information about the social conditions of the time.
Thus it is clear that the family, with the father at its head, was the
basis of society, and that women held a freer and more honoured
position than in later times. Various crinies are mentioned, robbery,
especially of cattle, apparently being the commonest. Debt, chiefly
as a result of gambling, was known. Clothing consisted usually of
an upper and a lower garment, which were made of sheep's wool.
Bracelets, anklets, necklaces, and earrings were worn as ornaments.
Men usually grew beards, but sometimes shaved. Food mainly
consisted of milk, clarified butter, grain, vegetables, and fruit. Meat
was eaten only when animals were sacrificed. The commonest kind
appears to have been beef, as bulls were the chief offerings to the gods.
Two kinds of spirituous liquor were made : Soma was drunk at
religious ceremonies only, while Sura, extracted from some kind of
grain, was used on ordinary occasions.

Occupations. — One of the chief occupations of the Indo- Aryan was
warfare. He fought either on foot or from a chariot, but there is no
evidence to show that he ever did so on horseback. The ordinary
weapons were bows and arrows, but spears and axes were also used.
Cattle-breeding appears to have been the main source of livelihood,
cows being the chief objects of desire in prayers to the gods. But
agriculture was also practised to some extent : fields were furrowed
with a plough drawn by bulls ; corn was cut with sickles, being then
threshed and winnowed. Wild animals were trapped and snared, or
hunted with bows and arrows, occasionally with the aid of dogs.
Boats propelled by paddles were employed, as it seems mainly for
the purpose of crossing rivers. Trade was known only in the form
of barter, the cow representing the unit of value in exchange. Certain

xxviii OCCQPATIONS AND AMUSEMENTS

trades and crafts already existed, though doubtless in a rudimentary
stage. The occupations of the wheelwright and the carpenter were
combined. The smith melted ore in a forge, and made kettles and
other vessels of metal. The tanner prepared the skins of animals.
Women plaited mats of grass or reeds, sewed, and especially wove,
but whether they ever did so professionally is uncertain.

Amusements. — Among these chariot-racing was the favourite.
The most popular social recreation was playing with dice (cp. p. 186).
Dancing was also practised, chiefly by women. The people were
fond of music, the instruments used being the drum (dundubhi), the
flute (vana), and the lute (vina). Singing is also mentioned.

9. Literary merit of the Eigveda.

The diction of the hymns is on the whole natural and simple, free
from the use of compounds of more than two members. Considering
their great antiquity, the hymns are composed with a remarkable
degree of metrical skill and command of language. But as they were
produced by a sacerdotal class and were generally intended to ac-
company a ritual no longer primitive, their poetry is often impaired
by constant sacrificial allusions. This is especially noticeable in the
hymns addressed to the two ritual deities Agni and Soma, where
the thought becomes afl'ected by conceits and obscured by mysticism.
Nevertheless the KV. contains much genuine poetry. As the gods
are mostly connected with natural phenomena, the praises addressed
to them give rise to much beautiful and even noble imagery. The
degree of literary merit in different hymns naturally varies a good
deal, but the average is remarkably high. The most poetical hymns
are those addressed to Dawn, equal if not superior in beauty to the
religious lyrics of any other literature. Some of the hymns to Indra
show much graphic power in describing his conflict with the demon
Vrtra. The hymns to the Maruts, or Storm gods, often depict with
vigorous imagery the phenomena of thunder and lightning, and the
mighty onset of the wind. One hymn to Parjanya (v. 83) paints
the devastating effects of the rain-storm with great vividness. The
hymns in praise of Varuna describe the various aspects of his sway
as moral ruler of the world in an exalted strain of poetry. Some of

INTRODUCTION xxix

the mythological dialogues set forth the situation with much beauty
of language ; for example, the colloquy between Indra's messenger
Sarama and the demons who stole the cows (x. 108), and that between
the primaeval twins Yama and Yarn! (x. 10). The Gambler's lament
(x. 34) is a fine specimen of pathetic poetry. One of the funeral
hymns (x. 18) expresses ideas connected with death in language of
impressive and solemn beauty. One of the cosmogonic hymns
(x. 129) illustrates how philosophical speculation can be clothed in
poetry of no mean order.

10. Interpretation.

In dealing with the hymns of the RV. the important question
arises, to what extent are we able to understand their real sense,
considering that they have come down to us as an isolated relic from
the remotest period of Indian literature ? The reply, stated generally,
is that, as a result of the labours of Vedic scholars, the meaning of
a considerable proportion of th^e RV. is clear, but of the remainder
many hymns and a great many single stanzas or passages are still
obscure or unintelligible. This was already the case in the time of
Yaska, the author of the Nirukta, the oldest extant commentary
(c. 500 B. c.) on about 600 detached stanzas of the RV. ; for he quotes
one of his predecessors, Kautsa, as sajang that the Vedic hymns were
obscure, unmeaning, and mutually contradictory.

In the earlier period of Vedic studies, commencing about the
middle of the nineteenth century, the traditional method, which
follows the great commentary of Sayana (fourteenth century a.c),
and is represented by the translation of the RV., begun by H. H.
Wilson in 1850, was considered adequate. It has since been proved
that, though the native Indian commentators are invaluable guides
in explaining the theological and ritual texts of the Brahmanas and
Sutras, with the atmosphere of which they were familiar, they did
not possess a continuous tradition from the time when the Vedic
hymns were composed. That the gap between the poets and the
interpreters even earlier than Yaska must have been considerable,
is shown by the divergences of opinion among his predecessors as
quoted by him. Thus one of these, Aurnavabha, interprets nasatyau,

XXX INTERPKETATION

an epithet of the Asvins, as ^ true, not false ', another Agrayana, as
^ leaders of truth ' (satyasya pranetarau), while Yaska himself thinks
it may mean ' nose-born ' (nasika-prabhavau) ! Yaska, moreover,
mentions several different schools of interpretation, each of which
explained difficulties in accordance with its own particular theory.
Yaska's own interpretations, which in all cases of doubt are based on
etymology, are evidently often merely conjectural, for he frequently
gives several alternative explanations of a word. Thus he explains
the epithet jata-vedas in as many as five different ways. Yet he
must have had more and better means of ascertaining the sense of
various obscure words than Sayana who lived nearly 2,000 years
later. Sayana's interpretations, however, sometimes differ from
those of Yaska. Hence either Yaska is wrong or Sayana does not
follow the tradition. Again, Sayana often gives several inconsistent
explanations of a word in interpreting the same passage or in com-
menting on the same word in different passages. Thus asura,
' divine being ', is variously rendered by him as ' expeller of foes ',
'giver of strength', 'giver of life', ' hurler away of what is un-
desired ', * giver of breath or water ', ' thrower of oblations, priest ',
'taker away of breath', 'expeller of water, Parjanya', 'impeller',
'strong', 'wise', and 'rain-water' or *a water-discharging cloud'!
In short it is clear from a careful examination of their comments
that neither Yaska nor Sayana possessed any certain knowledge
about a large number of words in the RV. Hence their interpreta-
tions can be treated as decisive only if they are borne out by
probability, by the context, and by parallel passages.

For the traditional method Roth, the founder of Vedic philology,
substituted the critical method of interpreting the difficult parts of
the RV. from internal evidence by the minute comparison of all
words parallel in form and matter, while taking into consideration
context, grammar, and etymology, without ignoring either the help
supplied by the historical study of the Vedic language in its con-
nexion with Sanskrit or the outside evidence derived from the Avesta
and from Comparative Philology. In the application of his method
Roth attached too much weight to etymological consid('ratiuns. while
lie undervalued the evidence of native tradition. On the other hand,
a reaction arose which, in emphasizing the purely Indian character

INTKODUCTION xxxi

of the Vedic hymns, connects the interpretation of them too closely
with the literature of the post-Vedic period and the much more
advanced civilization there described. It is important to note that
the critical scholar has at his disposal not only all the material that
was open to the traditional interpreters , and to which he is moreover
able to apply the comparative and historical methods of research,
but also possesses over and above many valuable aids that were
unknown to the traditional school — the Avesta, Comparative Philo-
logy, Comparative Keligion and Mythology, and Ethnology. The
student will find in the notes of the Header many exemplifications
of the usefulness of these aids to interpretation. There is good reason
to hope from the results already achieved that steady adherence
to the critical method, by admitting all available evidence and by
avoiding onesidedness in its application, will eventually clear up a
large proportion of the obscurities and difficulties that still confront
the interpreter of the Rigveda.

EREATA

P. 14, line 27, for sitipado read sitipado.

P. 28, line 1, read •T^^jf^-

P. 31, line 29, and p. 46, 1. 29, for yo read yo.

P. 48, head-line, for i. 12, 4 read ii. 12, 4.

P. 51, line 31, for yo read yo.

P. 60, line 13, for no read no.

P. 69, line 2, for tarn read tam.

Pp. 68, 70, 71, 75," head-lines, for APAM read APAM.

P. 118,' head-line, for APAS read APAS.

P. 125, line 12, for visvacaksas read visvacaksas.

P. 128, line 3, for nu read nu.

P 139, line 14, for vibhidako read vibhidako.

P 142, last line, and p. 143, line 11, for anyo read anyo.

P. 144, head-line, for MANDUKAS read MANDUKAS.

P. 179, line 26, for te read te.

P 184, line 17, for te read te.

P. 224, head-line and line 1, for abhiti read abhiti.

/

AGNI

As the personification of the sacrificial fire, Agni is second in importance
to Indra (ii. 12) only, being addressed in at least 200 hymns. The anthropo-
morphism of his physical appearance is only rudimentary, and is connected
chiefly with the sacrificial aspect of fire. Thus he is butter-backed, flame-
haired, arrd has a tawny beard, sharp jaws, and golden teeth. Mention is
often made of his tongue, with which the gods eat the oblation. With
a burning head he faces in all directions.

He is compared with various animals : he resembles a bull that bellows,
and has horns which he sharpens ; when born he is often called a calf ;
he is kindled like a horse that brings the gods, and is yoked to convey
the sacrifice to them. He is also a divine bird ; he is the eagle of the
sky ; as dwelling in the waters he is like a goose ; he is winged, and he
takes possession of the wood as a bird perches on a tree.

Wood or ghee is his food, melted butter his beverage ; and he is
nourished three times a day. He is the mouth by which the gods eat the
sacrifice ; and his flames are spoons with which he besprinkles the gods ;
but he is also asked to consume the off'erings himself. He is sometimes,
though then nearly always with other gods, invited to drink the Soma
juice.

His brightness is much dwelt upon : he shines like the sun ; his lustre
is like the rays of the dawn and the sun, and like the lightnings of the
rain-cloud. He shines even at night, and dispels the darkness with his
beams. On the other hand, his path is black when he invades the forests
and shaves the earth as a barber a beard. His flames are like roaring
waves, and his sound is like the thunder of heaven. His red smoke rises
up to the firmament ; like the erector of a post he supports the sky with
his smoke. ' Smoke-bannered ' (dhuma-ketu) is his frequent and exclusive
epithet.

He has a shining, golden, lightning car, drawn by two or more ruddy
and tawny steeds. He is a charioteer of the sacrifice, and with his steeds
he brings the gods on his car.

He is the child of Heaven (Dyaus), and is often called the son of
Heaven and Earth (i. 160). He is also the offspring of the waters. The
gods generated him as a light for the Aryan or for man, and placed him
among men. Indra is called Agni's twin brother, and is more closel,y
associated with him than any other god.

1902 B

2 AGNI [i. 1

The mythology of Agni, apart from his sacrificial activity, is mainly
concerned with his various births, forms, and abodes. Mention is often
made of his daily production from the two kindling sticks (ardnis), which
are his parents or his mothers. From the dry wood Agni is born living ;
as soon as born the child devours his parents. By the ten maidens that
produce him are meant the ten fingers of the kindler. Owing to the
force required to kindle Agni he is often called 'son of strength' (sahasah
sunuh). Being produced every morning he is young; at the same time
no sacrificer is older than Agni, for he conducted the first sacrifice. Again,
Agni's origin in the aerial waters is often referred to : he is an embryo of
the waters ; he is kindled in the waters ; he is a bull that has grown in
the lap of the waters. As the 'son of Waters' (ii. 35) he has become a
separate deity. He is also sometimes conceived as latent in terrestrial
waters. This notion of Agni in the waters is a prominent one in the RV.
Thirdly, a celestial origin of Agni is often mentioned : he is born in the
highest heaven, and was brought down from heaven by Matarisvan, the
Indian Prometheus ; and the acquisition of fire by man is regarded as a gift
of the gods as well as a production of Matarisvan. The Sun (vii. 63) is
further regarded as a form of Agni. Thus Agni is the light of heaven in
the bright sky ; he was born on the other side of the air and sees all
things ; he is born as the sun rising in the morning. Hence Agni comes to
have a triple character. His births are three or threefold ; the gods made
him threefold ; he is threefold light ; he has three heads, three bodies, three
stations. This threefold nature of Agni is clearly recognized in the RV., and
represents the earliest Indian trinity.

The universe being also regarded as divided into the two divisions of
heaven and earth, Agni is sometimes said to have two origins, and indeed
exclusively bears the epithet dvi-janman having two births. As being kindled
in numerous dwellings Agni is also said to have many births.

Agni is more closely associated with human life than any other deity.
He is the only god called grha-pati lord of the house, and is constantly
spoken of as a guest (atithi) in human dwellings. He is an immortal who
has taken up his abode among mortals. Thus he comes to be termed the
nearest kinsman of men. He is oftenest described as a father, sometimes
also as a brother or even as a son of his worshippers. He both takes the
offerings of men to the gods and brings the gods to the sacrifice. He is
thus characteristically a messenger (duta) appointed by gods and by men
to be an ' oblation-bearer '.

As the centre of the sacrifice he comes to be celebrated as the divine
counterpart of the earthly priesthood. Hence he is often called priest
(rtvij, vipra), domestic priest (purohita), and more often than by any
other name invoking priest (h6tr), also officiating priest (adhvaryii) and
praying priest (brahman). His priesthood is the most salient feati re

J-1, l] AGNI

3

of his character ; he is in fact the great priest, as Incira is the crreat
warrior. ^

Agni's wisdom is often dwelt upon. As knowing all the details of sacrifice,
he is wise and all-knowing, and is exclusively called jata-vedas he ivho
knows all created heings.

He is a great benefactor of his worshippers, protecting and delivering
them, and bestowing on them all kinds of boons, but pre-eminently
domestic welfare, offspring, and prosperity.

His greatness is often lauded, and is once even said to surpass that of
the other gods. His cosmic and creative powers are also frequently praised.

^From the ordinary sacrificial Agni who conveys the offering (havya-
vahana) is distinguished his corpse-devouring (kravyad) form that burns
the body on the funeral pyre (x. 14). Another function of Agni is to burn
and dispel evil spirits and hostile magic.

The sacrificial fire was already in the Indo-Iranian period the centre of
a developed ritual, and was personified and worshipped as a mighty, wise,
and beneficent god. It seems to have been an Indo-European institution
also, since the Italians and Greeks, as well as the Indians and Iranians, had
the custom of offering gifts to the gods in fire. But whether it was already
personified in that remote period is a matter of conjecture.

The name of Agni (Lat. ignis, Slavonic ogni) is Indo-European, and may
originally have meant the 'agile ' as derived from the root ag to drive (Lat.
ago, Gk. ayco, Skt. ajami).

ElGVEDA i. 1.

The metre of this hymn is Gayatri (p. 438) in which nearly
one-fourth of the EV. is composed. It consists of three octosyllabic
verses identical in construction, each of which, when normal, ends
with two iambics (v^ - .-. ^). The first two verses are in the Samhita
treated as a hemistich ; but there is no reason to suppose that in the
original text the second verse was more sharply divided from the
third than from the first.

fmit Tr^^Tci^T^ II ftcTTTI I T??^J^TrtiT^ II

[ Agnim ile purohitam, I magnify Agni the domestic priest,

yajnasya devam rtvijam, the divine ministrant of the sacrifice,

hotaram ratnadhatamam. the invoJcer, best hestoiver of treasure.

B 2

4. AGNI [i. 1, 1

On the marking of the accent in the RV. see p. 448, 2. The verb
lie (1. s. pr. A. of id : 1 for d between vowels, p. 8, f. n. 2) has no
Udatta because it is in a principal sentence and does not begin
a sentence or Pada (p. 466, 19 A.) ; its first syllable bears the
dependent Svarita which follows the Udatta of the preceding
syllable (p. 448, 1). puro-hitam has the accent of a Karmadharaya
when the last member is a pp. (p. 456, top), yajnasya is to be taken
with r.tvijam (not with purohitam according to Say ana), both because
the genitive normally precedes the noun that governs it (p. 285 e),
and because it is in the same Pada ; cp. EV. viii. 38, 1 ; yajnasya
hi stha rtvija ye tivo (Indra-Agni) are ministrants of the sacrifice.
The dependent Svarita which the first sjdlable of rtvijam would
otherwise bear (like ile), disappears because this syllable must be
marked with the Anudatta that precedes an Udatta. rtv-ij though
etymologically a compound (rtu + ij = yaj) is not analysed in the
Pada text, because the second member does not occur as an in-
dependent word ; cp. x. 2, 5 : agnir devam rtuso yajati may Agni
sacrifice to the gods according to the seasons, ratna-dha-tama (with
the ordinary Tp. accent : p. 456, 2) : the Pada text never divides
a cd. into more than two members. The suffix tama, which the
Pada treats as equivalent to a final member of a cd., is here regarded
as forming a unit with dha ; cp. on the other hand vira-vat + tama
in 3 c and citra-sravas + tama in 5 b. ratna never means jewel in
the RV.

2 Agnih purvebhir rsibhir Agni to he magnified hy past and

ilio nutanair uta, present seers, may he conduct the gods

sa devam 6ha vaksati. here.

rsibhis : The declensional endings bhyam, bhis, bhyas, su are in
the Pada text treated like final members of compounds and separated,
but not when the pure stem, as in the a dec, is modified in the
preceding member ; hence purvebhis (p. 77, note 9) is not analysed,
idyas : to be read as ilias (p. 16, 2 d). nutanais : note that the two

i. 1, 3] AGNI 5

forms of the inst. pi. of the a dec. in ais and ebhis constantly occur
in the same stanza, sa (49) being unmarked at the beginning of
a Pada, has the Udatta ; the dependent Svarita of the following
syllable disappears before the Anudatta required to indicate the
following Udatta of vam (Sandhi, see 39). This Anudatta and
the Svarita of vaksati show that all the intervening unmarked
syllables vam 6ha have the Udatta. All the unaccented syllables
following a Svarita (till the Anudatta preceding an Udatta) remain
unmarked ; hence the last two syllables of vaksati are unmarked •
but in the Pada text every syllable of a word which has no Udatta
is marked with the Anudatta ; thus vaksati. The latter word is
the s ao. sb. of vah carry for vah-s-a-ti (148, 2 ; 69 a). In a iha
vaksati, the prp. because it is in a principal sentence is uncom-
pounded and accented (p. 468, 20), besides as very often being
separated from the verb by another word. The verb vah is con-
stantly connected with Agni, who conveys the sacrifice and brings
the gods. Syntactically the first hemistich is equivalent to a rel.
clause, sa being the correlative (cp. p. 294 a). The gerundive idyas
strictly speaking belongs in sense to nutanais, but is loosely con-
strued with piirvebhis also, meaning ' is to be magnified by present
seers and (was) to be magnified by past seers '. The pel. uta and
(p. 222) is always significant in the RV.

^w^ ^'^t^tttt?^ II "^wm^ I ^T^ci:^?!^?:^: II

\ Agnina rayim asnavat Through Agni may one ohtain tvealfh

posam eva div^-dive, day hy day (and) prosperity, glorious

yasasam viravattamam. (and) most abounding in heroes,

asnav-a-t : sb. pr. of ams attain, 3. s. ind. pr. asnoti (cp. p. 184) ;
the prn. ' he ' inherent in the 3. s. of the vb. is here used in the
indefinite sense of 'one', as so often in the 8. s. op. in classical
Sanskrit, rayim, posam : co-ordinate nouns are constantly used
in the RV. without the conjunction ca. div^-dive : this is one of the
numerous itv. compounds found in the RV., which are always

6 AGNI I i. 1, 3

accented on the iii'st membei* only, and are analysed in the Pada
text like other compounds (189 C a), yasasam : this is one of
the few adjectives ending in -as that occur in the RV. ; the corre-
sponding n. substantives are accented on the first syllable, as yas-as
fame (83, 2 a ; 182, p. 256). vira-vat-tamam : both the suffix vant
(p. 264, cp. 185 a) and the superlative suffix tama are treated in the
Pada text like final members of a cd . ; viravant being here regarded
as a unit, it is treated as the first member in the analysis (cp. note
on ratna-dhatama in 1 c). In these two adjectives we again have
co-ordination without the connecting pel. ca. Their exact meaning
is 'causing fame' and 'produced by many heroic sons', fame and
brave fighters being constantly prayed for in the hymns.

^ <|^g ^^f?T II ^: I T^ 1 1^^ I ^wfh II

4 Agne, yam yajnam adhvaram 0 Agni, the worship and sacrifice

c visvatah paribhur asi, that thou encompassest on every side,

sa id dev^su gachati. that same goes to the gods.

yajnam adhvaram : again co-ordination without ca ; the former
has a wider sense = worship (prayer and offering) ; the latter =
sacrificial act. visva-tas : the prn. adj. visva usually shifts its
accent to the second syllable before adv. suffixes and as first member
of a cd. (p. 454, 10). asi is accented as the vb. of a subordinate
clause (p. 467, B). sa id: all successively unmarked syllables at
the beginning of a hemistich have the Udatta (p. 449, 2). On the
particle id see p. 218. dev^su : the loc. of the goal reached
(p. 325, 1 ?;) ; the ace, which might be used, would rather express
the goal to which the motion is directed. gachati: as the vb.
of a principal sentence has no Udatta (19 A) ; nor has it any accent
mark in the Samhita text because all unaccented syllables following
a dependent Svarita remain unmarked ; on the other hand, all the
syllables of an unaccented word are marked with the Anudfitta in
the Pada text (cp. note on 2 d). The first syllable of gachati is long
by position (p. 437, a 3).

i. 1, 6] AGNI " 7

|Tt |%f^TT ^^<l II ^^: I l^fir: I ^ I ^wi II

5 Agnir hota kavikratuh Mai/ Agni the invoker, of tvise

satyas citrasravastamah,^ intelligence j the true, of most 'brilliant

devo dev^bhir a gamat^ fame, the god come ivith the gods.

Both kavi-kratus and citra-sravas have the regular Bv. accent
(p. 455 c) ; the latter cd. is not analysed in the Pada text because
it forms a unit as first member, from which tama is separated as the
second ; cp. notes on tama in 1 c and 3 c. dev^bhis : the inst. often
expresses a sociative sense without a prp. (like saha in Skt.) : see
199 A 1. devo devebhih : the juxtaposition of forms of the same
\vord, to express a contrast, is common in the RV. gam-a-t : root
ao. sb. of gam (p. 171) ; on the accentuation of a gamat see
p. 468, 20 A a...

\ '"^ ^I^ ^'l ^fll ^f I ^J^ I ^»l I

"^ ^ ^ft^ftr I ^^ I ^j^^ I ^tft^ftr I

ff%Tr(^(5r^f^T: ii rfqi i fri; i cfci; i ^ysm^ \ ^ff t: ii

5 yad anga dasiise tuam, Just what good thou, 0 Agni, tvilt

Agne, bhadram karisyasi, do for the ivorshipper, that (purpose)

tav^t tat satyam, Angirah, of thee (comes) true, 0 Angiras.

anga : on this pel. see 180 (p. 213). dasiise : dat. of das-vams,
one of the few pf. pt. stems in the RV. formed without red. (140, 5 ;
157 h), of which only vid-vams survives in Skt. tvam : here, as
nearly everywhere in the RV., to be read as tuam on account of the
metre. Though the Padas forming a hemistich constitute a metrical
unit, that is, are not divided from each other either in Sandhi or in the
marking of the accent, the second Pada is syntactically separated
from the first inasmuch as it is treated as a new sentence, a voc. or
a vb. at its beginning being always accented (p. 465, 18 a ; 19 h).

8 AGNI [i. 1, 6

Hence Agne is accented (the Udatta being, as always, on the first
syllable, p. 465, 18), while Angiras is not (p. 466, 18 h). karisyasi
(ft. of kr do) : that is, whatever good thou intendest to do to the
worshipper will certainly be realized, tava it tat : that intention
of thee.

if^ ^t^ xr^iflr n if^: i ^j^: \ ^ i x^f^ \\

7 upa tvagne div^-dive, To thee, 0 Agni, day ly day, 0

dosavastar, dhiya vayam, illuminer of gloom, we come ivith

namo bharanta ^masi ;' thought bringing homage ;

tva as the enc. form of tvam (109 a) and Agne as a voc. in the
middle of a Pada (p. 466 l>) are unaccented. The ace. tva is most
naturally to be taken as governed by the preposition lipa (p. 209),
though it might otherwise be quite well dependent on the cd. vb.
lipa a-imasi (a common combination of lipa and a with verbs
meaning to go), as the first prp. is often widely separated from the
verb (191 /; p. 468, 20 a), dosa-vastar : Sayana explains this cd.
(which occurs here only) as by night and day, but vastar never occurs
as an adv. and the accent of dosa is shifted (which is not otherwise
the case in such cds., as sayam-pratar evening and morning, from
sayam) ; the explanation as 0 illuminer (from 1. vas shine) of darkness
(with voc. accent on the first syllable) is much more probable, being-
supported by the description of Indra (iii. 49, 4) as ksapam vasta
janita suryasya illuminer of nights, generator of the Sun. dhiya inst.
of dhi thought (accent, p. 458, 1), used in the sense of mental xwayer.
namas, lit. boiv, implies a gesture of adoration, bharantas : N. pi.
pr. pt. of bhr hear, a-imasi : the ending masi is five times as
common as mas in the RV. (p. 125, f. n. 2).

^^T^ ^ ^ II ^^'^T^Jl I ^ I ^ir II

i. 1, 9] AGNl 9

S rajantam adhvaranam, (to thee) rulimj over sacrifices, the

gopam rtasya didivim, shining gitardtcm of order, groiulng in

vardhamanam sn6 dame. thine otun house.

rajantam : this and the other accusatives in this stanza are m
agreement with tva in the preceding one. adhvaranam : governed
by the preceding word, because verbs of ruling take the gen.
(202 A a) ; the final syllable am must be pronounced with a slur
equivalent to two syllables (like a vowel sung in music), go-pam :
©ne of the many m. stems in final radical a (p. 78), which in Skt. is
always shortened to a (as go-pa), rta means the regular order of
nature, such as the unvarying course of the sun and moon, and of
the seasons ; then, on one hand, the regular course of sacrifice (rite) ;
on the other, moral order (right), a sense replaced in Skt. by dharma.
Agni is specially the guardian of rta in the ritual sense, because the
sacrificial fire is regularly kindled every day ; Varuna (vii. ^^) is
specially the guardian of rta in the moral sense, vardhamanam :
growing in thine oivn house, because the sacrificial fire after being
kindled flames up in its receptacle on the altar. sv6 : to be read as
su6 ; this prn. meaning oivn refers to all three persons and numbers
in the EV., my oivn, thy- oivn, his own, &c. (cp. p. 112 c). dame:
this word {= Lat. domu-s) is common in the KV., but has disappeared
in Skt.

^^^^T ^: ^^"^ u ^^^ I 5: 1 ^^^ II

9 sa nah piteva sunave, .^ T So, 0 Agni, he easy of access to us,

Agne, supayano bhava ; ^ as a father to his son ; abide ivith us
sacasva nah suastaye. for our weU-heing.

sa is here used in its frequent anaphoric sense of as such, thus
(p. 294 &). nas enc. dat. (109 a) i)arallel to sunave. pita iva : the
enc. pel. iva is regularly treated by the Pada text as the second
member of a cd. ; in the KV. pitr is usually coupled with stinu,
matr with putra. sunav6 : this word as written in the Samhita
text appears with two Udattas, because the Udatta of the elided a

1 0 AGNI f i. 1, 9

is thrown back on the pi-eceding syllable (p. 465, 3) ; but this a must
be restored, as the metre shows, and sfinave Agne read. Though
a is elided in about 75 per cent, of its occurrences in the written
Samhita text, it remains in the rest ; it must be pronounced in
about 99 per cent. (cp. p. 23, f. n. 4 and 5). The vowel Sandhi
which is invariably applied between the final and initial sounds
of the two Padas of a hemistich, must always be resolved to restore
the metre. This is another indication (see note on Agne in 6 b)
that the second and the first Pada were originally as independent of
each other as the second and the third. On the accentuation of
supayana as a Bv. see p. 455, c a. sacasva : this verb (which
is exclusively Vedic) is construed with the ace. (here nas) or the
inst. ; the vowel of sva, the ending of the 2. s. ipv. A., is here (like
many other final vowels) lengthened in the Samhita, but is regularly
short in the Pada text, svastaye must be read as su-astaye ; it
has the sense of a final dat. (200 B 2). It is not analysed in the
Pada text because asti does not occur as an independent nominal
stem.

SAVIT^l

This god is celebrated in eleven entire hymns and in many detached
stanzas as well. He is pre-eminently a golden deity : the epithets golden-
eyed, golden-handed, and golden-tongued are peculiar to him. His car and
its pole are golden. It is drawn by two or more brown, white-footed
horses. He has mighty golden splendour which he diffuses, illuminating
heaven, earth, and air. He raises aloft his strong golden arms, with which
he arouses and blesses all beings, and which extend to the ends of the
earth. He moves in his golden car, seeing all creatures, on a downward
and an upward path. Shining with the rays of the sun, yellow-haired,
Savitr raises up his light continually from the east. His ancient paths in
the air are dustless and easy to traverse, a,nd on them he protects his
worshippers ; for he conveys the departed spirit to where the righteous
dwell. He removes evil dreams, and makes men sinless; he drives away
demons and sorcerers. He observes fixed laws ; the waters and the wind
are subject to him. The other gods follow his lead ; and no being can
resist his will. In one stanza (iii. 62, 10) he is besought to stimulate the
thoughts of worshippers who desire to think of the glory of god Savitr.
This is the celebrated Savitri stanza which has been a morning prayer
in India for more than three thousand years. Savitr is often distinguished
from Snrya (vii. 63), as when he is said to shine with the rays of the sun,

i. 35,1] SAVITR 11

to impel the sun. or to declare men sinless to the sun. But in other
passages it is hardly possible to keep the two deities apart.

Savitr is connected with the evening as well as the morning ; for at his
command night comes and he brings all beings to rest.

The word Savitr is derived from the root su to stimulate, which is con-
stantly and almost exclusively used with it in such a way as to form a
perpetual play on the name of the god. In nearly half its occurrences the
name is accompanied by deva god, when it means the * Stimulator god '.
He was thus originally a solar deity in the capacity of the great stimulator
of life and motion in the world.

i. 35. In this hymn Savitr appears as the regulator of time, bringing
day and especially night.

The metre of this hymn is Tristubh (p. 441), the commonest in
the KV., about two-fifths of which are composed in it. It consists
of four verses of eleven syllables identical in construction, and is
divided into two hemistichs. The cadence (the last four syllables)
is trochaic (— v^ — ^) ; the opening, consisting of either four or five
syllables followed by a caesura or metrical pause, is predominantly
iambic {^ — '^— or — — — — —), and the break between the caesura and
the cadence is regularly w w — or w w. Thus the scheme of the
whole normal verse is either — — — — , *^vj— | — w— ^ | or ^ — ^ — ^^
w w I — w — ^ |. The metre of stanzas 1 and 9 is Jagati (p. 442),
which consists of four verses of twelve syllables. The Jagati is
identical with the Tristubh verse extended by one syllable, which,
however, gives the cadence an iambic character (— »^ — w ^). In the
first stanza the caesura is always after the fifth syllable, in the
second Pada following the first member of a compound.

S:^fiT 1^ 5df^f!Tt^rT^ II ^.^TftT I |^»l^ I ^f^ffT^^ I ^^T^ »

[ hvayami Agnim prathamam / call on Agni first for welfare ;

suastaye ; I call on Mitra-Varuua here for

hvayami Mitravarunav ihavase ; aid ; / call on Night that brings the

12 SAVITR [i. 35, 1

hvayami Ratrim jagato niv6s- world to rest ; I call on god Savitr

anim ; for help.

hvayami devam Savitaram uta-

ye.

hvayami : pr. ind. from hva call ; note the anaphoric repetition
of this word at the beginning of each verse, prathamam is in
apposition to Agnim. sii-astaye : this, avase, and iitaye are final
datives (p. 814, B 2) ; the last two words are derived from the same
root, av Jiel2:). svasti (cp. note on i. 1, 9 c) evidently means 2vell-
heing ; by Sayana, following Yaska (Nirukta, iii. 21), it is explained
negatively as a-vinasa non-destruction. Mitra-varuna : one of the
numerous Dvandvas both members of which are dual and accented
(p. 269) ; note that Dv. cds. are not analysed in the Pada text,
ihavase for iha avase : on the accent see p. 464, 17, 1. jagatas :
the objective gen. (p. 320, B 1 h), dependent on nivesanim = that
causes the world to 'turn in' (cp. x. 127, 4. 5) ; the cs. nivesayan is
applied to Savitr in the next stanza.

|fr ^if^ g^^Tf^ ^^^ II w 1 1^: I ^Tf(7 1 g^^Tf^ i TO'I ii

2 a krsn^na rajasa vartamano, Boiling hither through the dark

nivesayann amrtam martiam space, laying to rest the immortal

ca, and the mortal, on his golden car

hiranyayena Savita rathena, god Savitr comes seeing (all) crea-

a devo yati bhuvanani pasyan. tures.

a vartamanas : the prp. may be separated from a pt. as from
a finite vb., p. 462, 13 a ; when it immediately precedes, as in ni-
vesayan, it is usually compounded, i^icZ. krsndna rajasa : = through
the darkness ; loc. sense of the inst., 119 A 4. amrtam martiam ca
s. m. used collectively = gods and men. rathena must of course be
read rathenala ; see note on Agne, i. 1, 9 b. a devo yati : cp. note

J. 35, 4] SAVITR 13

on a iha vaksati, i. 1, 2 c. In this and the two following stanzas
Savitr is connected with evening.

J yati devah pravata, yati ud- J^/^e ^oc? ^oes &«/ a dowmmrd, he

vata ; ^oes &^ aw upward path ; adorable

yati subhrabhyam yajato hari- he goes with his ttvo bright steeds.

bhyam. God Savitr comes from the distance,

a devo yati Savita paravato, driving away all hardships.

apa visva durita badhamanah.

In this stanza a Jagati verse is combined with a Tristubh in each
hemistich. This is quite exceptional in the RV. : see p. 445, /? 1 and
f. n. 7. pra-vat-a and ud-vat-a : local sense of the inst. ( 199 A 4) ; note
that the suffix vat (p. 263) is in the Pada text treated like the second
member of a cd. The downward and upward path refer to the sun's
course in the sky. The second yati is accented as beginning a new
sentence, haribhyam : inst. in sociative sense ; cp. dev6bhis in
i. 1, 5. On the different treatment of subhrabhyam. and haribhyam
in the Pada text see note on purvebhis in i. 1, 28. paravato vj
pa: see note on Agne in i. 1, 9. paravatas : abl. with verb of
motion (201 A 1). apa badhamanas : cp. note on a in 2 c. visva
durita : this form of the n. pi. is commoner in the RV. than that in
ani ; p. 78, f. n. 14.

flt^^'^ ^^<ft ff ^T?: I ff t^i^^^T^i: I ^^ri: I f f ^5F[^ I

fwr wftr fff^^* ^^T^: ii img: i

li^T I T^ff% I crf^ft^T I ^^T^:

14

SAVITR

[i. 35, 4

4 abhivrtam kfsanair, visvaru- His car adorned ivith pearls.

pam, omniform, with golden inns, lofty,

hiranyasamyam, yajato brhan- tJte adorable Savitr hrigJitly

tarn, lustrous, putting on the dark spaces

asthad ratham Savita citra- and Ms might, has mounted.

bhanuh,
krsna rajamsi, tavisim dadha-

nah.
The final vowel of abhi is lengthened in the Samhita text, as
often when a long vowel is favoured by the metre. The prp. is
also accented, this being usual when a prp. is compounded with
a pp. (p. 462, 13 1). krsanais : stars are probably meant, as is
indicated by x. 68, 11 ; ' the Fathers adorned the sky with stars, like
a dark horse with pearls '. visva-rupam : on the accent cp. note on
i. 1, 4 b. -samyam : inflected like rathi, p. 87 ; the sami is
probably a long pin fixed at each end of the yoke to prevent its
slipping off the horse's neck, a asthat : root ao. of stha. krsna
rajamsi : = darkness, dadhanas (pr. pt. ; the pf. would be da-
dhanas) governs both rajamsi and tavisim = clothing himself in
darkness (cp. 2 a) and might, that is, bringing on evening by his
might.

_ ^

5 vi janan chyavah sitipado

akhyan,
ratham hiranyapraiigam vah-

antah.
sasvad visah Savitur daiviasya
upasthe visva bhuvanani ta-

sthuh.

w^ I f^^- 1 ^f^g- 1 1^^ '

^tivS^ I f^^i I g^^Tf^ I ^^,: II

His dusky steeds, white-footed,
dratving his car tvith golden pole,
have surveyed the peoples. For
ever the settlers and all creatures
have rested in the lap of divine
Savitr.

i. 35, 6] SAVITR 15

vi : separated from vb. ; see note on a vaksati, i. 1, 2 c. janan
ehyavah. : for janan syavah (40, 1). siti-padas : on the accentua-
tion of this Bv. on the final member, see p. 455, c a. Note that the
initial a of akhyan remains after o (cp. note on i. 1, 9 b). akhyan :
a ao. of khya see (p. 168, a 1), cp. 7 a and 8 a, and pasyan in 2 d ;
the ao. expresses a single action that has just taken place (p. 345 C) ;
the pf. tasthur expresses an action that has constantly (sasvat)
taken place in the past down to the present (113 A a). In -praiigam
(analysed by the Pada text of x. 130, 3 as pra-uga), doubtless =
pra-yugam (as explained in a Pratisakhya), there is a remarkable
hiatus caused by the dropping of y. visva bhiivanani : here the
old and the new form of the n. pi. are used side by side, as very
often. On the Sandhi of daivyasyopasthe cp. note on Agne,
i. 1, 9 b. daivya divine is a variation of the usual deva accompanying
the name of Savitr. upasthe : the idea that all beings are con-
tained in various deities, or that the latter are the soul (atma) of the
animate and inanimate world, is often expressed in the RV.

'mi ^^^ g^% f^TT^TZ I ii^t I ^^^ I g^% i (^tt^tz i
Tf #^5 ^ ^ cTfw^fffi: II ^^: I

P I ?^g I ^: I ^ f:fif I cTfir if^'^ct.ll

> tisro dyavah ; Savitiir dva upa- (There are) three heavens : tivo

stham, (are) the laps of Savitr, one over-

6ka Yamasya bhuvane virasat. coming men, (is) in the abode of

anim na rathyam amrtadhi Yama. All immortal things rest

tasthur : (on him) as on the axle-end

iha bravitu ya u tac ciketat. of a car : let him who mag under-
stand this tell it here.

The interpretation of this stanza is somewhat difficult ; for it is
meant, as the last Pada indicates, as an enigma (like several others
in the RV.). The first Pada is evidently intended to explain the

16 SAVITE [i. 35, G

last two of the j^rececling stanza : of the three worlds Savitr occupies
two (air and earth). The second Pada adds : the third world (the
highest heaven) is the abode of Yam a, in which dwell men after
death (that is, the Pitrs). The third Pada means: on Savitr, in
these two (lower) worlds, the gods rest, dyavas : N. pi. of dyo,
here f. (which is rare) ; probably an elliptical pi. (193, 3 a) = heaven,
air, and earth, dva : for dvau before u (22) ; after tisro dyavah
the f. form dv6 should strictly be used (like 6ka in b), but it is
attracted in gender by the following upastha (cp. 194, 3). upa-
stham : the dual ending a (which in the EV. is more than seven
times as common as au), appears before consonants, in pausa at the
end of a Pada, and in the middle of a Pada before vowels, with which
it coalesces. Here it is nasalized (as often elsewhere) before the
initial vowel of the following Pada to avoid the hiatus ; this is
another indication (cp. note on Agne, i. 1, 9 b) that there was in the
original text of the RV. no vowel Sandhi betw^een the Padas of
a hemistich, vira-sat : N. s. of vira-sah (81 h), in which there is cere-
bralization of s by assimilation to the final cerebral t (for -sat) ; in the
first member the quantity of the vowels (for vira) is interchanged for
metrical convenience ; the Pada text does not analyse the cd. because
the form vira does not occur as an independent word (cp. note on rtvij,
i. 1, 1 b). amrta : n. pi. — the gods, anim na : on him, as the car
rests on the two ends of the axle which pass through the nave of the
Avheels. adhi tasthur : the pf. of stha here takes the ace. by being
compounded with adhi ; in 5 d the simple verb takes the loc. The
third Pada is only a modification in sense of 5 c d. bravitu : 3. s.
ipv. of bru spea7<^ (p. 143, 3 c). The pel. u is always written in the
Pada text as a long vowel and nasalized : um iti. ciketat : pf. sb.
of cit observe.

I

i- 35, 8] SAVITR

17

7 vi suparno antariksani akhyad, The bird has surveyed the atmo-

gabhiravepa asurah sunithah. spherk regions, the divine spirit, of

kiiedanim suriah ? kas eiketa ? deep inspiration, of good guidance,

katamam dyam rasmir asya Wliere is now the sun? WJio has

tatana ? understood (it) ? To tvhat heaven

has his ray extended ?

7-9 deal with Savitr as guiding the sun.

vi . . . akhyat : cp. 5 a and 8 a. suparnas : Savitr is here called
a bird, as the sun-god Surya (vii. 63) often is. On the accent of this
Bv. and of su-nithas see p. 455, c a. antariksani ; equivalent to
krsna rajamsi (4 d), the aerial spaces when the sun is absent,
asuras : this word, which is applied to various gods in the EV., but
especially to Varuna, and in the Avesta, as ahura, is the name of the
highest god, means a divine being possessed of occult power;
towards the end of the Rigvedic period it gradually lost this sense
and came to mean a higher hostile power, celestial demon, su-
nithas : guiding well here means that the sun illumines the paths
with his light, kvedanim : when an independent Svarita is in the
Samhita text immediately followed by an Udatta, the Svarita vowel,
if long, has added to it the figure 3, which is marked with both
Svarita and Anudatta (p. 450 h). idanim : notv = at night eiketa :
pf. of eit observe (139, 4). dyam : ace. of dyo (p. 94, 3), here again
(cp. 6 a) f. asya : = asya L tatana : pf. of tan stretch (cp.
137, 2 h). The question here asked, where the sun goes to at night,
is parallel to that asked about the stars in i. 24, 10: 'those stars
which are seen at night placed on high, where have they sone
by day?' . ^

— vs.

V^K I Tm I ^T^ I ^T^tftr II

190-2

18

SAVITR

[i. 35, 8

Tf^

8 astau vi akhyat kakiibhahprthi-

vyas,
tri dhanva, yojana, sapta sin-

dhun.
hiranyaksah Savita deva agad,
dadhad ratna dasiise variani.

He has surveyed the eight peaks
of the earth, the three waste lands,
the leagues, the seven rivers.
Golden-eyed god Savitr has come,
bestowing desirable gifts on the
worshipper.

The general meaning of this stanza is that Savitr surveys all
space : the mountains, the plains, the rivers, and the regions between
heaven and earth, astau : 106 b. prthivyas : on the accentuation
see p. 458, 2. tri : n. pi. (105, 3) to be read disyllabically. dhanva :
ace. pi. of dhanvan n., 90, 3 (p. 70 ; cp. p. 67, bottom). The long
syllable after the caesura in b and d (— w — for w w — ) is rare in the
KV. (p. 440, 4 B). yojana : probably the thirty leagues that Dawn
traverses in the sky (i. 123, 8), the number of each of the other
features being expressly stated, hiranyaksas : the accent of this
cd. as a Bv. is quite exceptional : p. 455 c. a-agat : root ao. of
ga go. dadhat : on the accent cp. 127, 2 ; on the formation of the
stem, 156.

9 hiranyapanih Savita vicarsanir
ubh6 dyavaprthivi antar iyate.
apamivam badhate; v^tisuriam;
abhi krsn^na rajasa dyam rnoti.

Golden-handed Savitr, the active,
goes between both heaven and earth.
He drives aivay disease ; he guides
the sun ; through the dark space he
penetrates to heaven.

Dyava-prthivi : with the usual double accent of Devatfi-dvandvas
(p. 457, e P) and not analysed in the Pada text (cp. note on 1 b).
Its final 1, as well as the e of ubh6, l)eing Pragrhya (25 a, 26 a), is
followed ])y iti in i he Pada text (p. 25, f. n. 2). antar (46) com-

i. 35, 10] SAVITR 19

bined with i go governs the ace. ; cp. the two laps of Savitr in 6 a.
apa badhate : he drives away disease, cp. 3d; contrary to the
general rule (p. 466, 19 A) the vb. is here accented ; this irregularity
not infrequently occurs when in the same Pada a compound verb is
immediately followed by a simple vb. vdti : accented because it
begins a new sentence ; Savitr guides the sun : cp. 7 c. krsn^na
rajasa : cp. 2 a and 4 d. abhi . . . dyam rnoti ; cp. 7 d. The
metre of d is irregular : it is a Tristubh of twelve syllables, the first
two syllables (abhi) taking the place of a long one. Cp. p. 441, 4 a
and p. 445, B 1.

^^t^w: iTf?r^^ ^WT^: II ^^Tfi: 1 1^: i iRf^^j^^^R; i ^mm \\

0 hiranyahasto asurah sunithah, Let the golden-handed divine

sumrlikah suavam yatu arvan. spirit, of good guidance, most

apasedhan raksaso yatudhanan, gracious, aiding tvelJ, come hither,

asthad devah pratidosam grna- Chasing away demons and sorcerers,

nah. the god heing lauded has arisen

towards eventide.

asuras : cp. 7 b. svavan : the analysis of the Pada text, sva-
van = possessed of property, is followed by Sayana who renders it by
dhanavan wealthy ; this would mean that Savitr bestows wealth
(cp. dadhad ratna in 8 d, and vi. 71, 4 a dasiise suvati bhuri
vamam he, Savitr, brings much ivealth to the tvorsMpper). This nom.
occurs several times in the RV., and is always analysed in the same
way by the Padapatha. On the other hand, three oblique cases
of su-avas giving good help occur (svavasam, svavasa, svavasas).
Roth takes svavan to be a nom. of this stem irregularly formed by
analogy for su-avas (cp. 83, 2 a). I follow the Pada text as the
meaning is sufficiently good. Final an, which regulai-ly becomes am
before vowels (39), sometimes undergoes the same change before y
(40, 4). raksasas has the accent of a m. in as (83, 2 a) ; the n. form
is raksamsi. yatudhanan is added, as is oCten the case, without

c 2

20 SAVITR [i. 35, 10

ii connecting ca : cp. note on rayim, in i. 1, 3a; note that the
^ Sandhi of an before vowels (39) does not apply at the end of an
internal Pada. If Savitr in this stanza is connected with morning
rather than evening, asthat would here be equivalent to lid asthat ;
cp. EV. vi. 71, 4 : lid u sya devah. Savita damuna hiranyapanih
pratidosam asthat that god Savitr, the domestic friend, the golden-
handed, has arisen toivards eventide ; it may, however, be equivalent
to a asthat, that is, he has mounted his car, cp. 4 c. grnanas :
pr. pt. A., with ps. sense, of 1. gr sing, greet.

cjci % % ^^+: ^f^rr: 5^1^ %\\\ tiisfi: 1 ^ft<Tftf^ 1 I^t^ec: i

T^i ^ ^ ^fti ^ ^ff ^^ II T^ I ? I ^M "^fti I ^ I fff 1 1^ II

11 y^tepanthah, Savitahjpurviaso, Thine ancient paths, 0 Savitr,

arenavah siikrta antarikse, the dustless, the ivell made, in the

t^bhir n6 adya pathibhih sug6- air, (going) hy those paths easij to

bhi traverse x^fotect us to-day, and speaJc

raksa ca no, adtii ca bruhi, for us, 0 god.

deva.

te : the dat. and gen. of tvam, is always unaccented ; while t6,
N. pi. m. and N. A. du. f. n. of ta, is always t6. panthas : N. pi. of
pantha, m. p>ath, which is the only stem (not panthan) in the RV.
(99, 1 a). Savitah : when final Visarjnniya in the Samhita text
represents original r, this is always indicated by the word being
written with r followed by iti in the Pada text*; here Savitar iti.
'renavas : the initial a must be restored (see note on Agne, i. 1, 9 b ;
but a is not elided after o in c and d) ; on the accent of a Bv.
formed with privative a, see p. 455, c a. sii-krtas : Karmadharayas,
in which the first meml^er is an adv. and the last a pp., accent the
former ; p. 456, 1 a. t^bhis : inst. of ta, p. 106 ; p. 457, 11 h. In c
n6 adya should be pronounced because e and o are sliortened before
a {\\ 437, a 4) ; tliis rule does not apply when e and o are separated
from a by the caesura ; hence in d 6, adhi should ))e pronounced,
sug^bhi : see 47. The final a of raksa is lengthened because the

i. 85] MAEUTS 21

second syllable of the Padn favours a long vowel, adhi . . . bruhi :
he our advocate; the meaning of this e.xpression is illustrated by
other passages : in i. 123, 3 Savitr is besought to report to Surya
that his w^orshippers are sinless ; in vii. 60, 2 Surya is implored to
make a similar report to the Adityas.

MARUTAS

This group of deities is prominent in the RV., thirty-three hymns being
addressed to them alone, seven to them with India, and one each to them
with Agni and Pusan (vi. 54). They form a troop (gana, sardhas), being
mentioned in the plural only. Their number is thrice sixty or thrice
seven. They are the sons of Rudra (ii. 83) and of Prsni, who is a cow
(probably representing the mottled storm-cloud). They are further said to
have been generated by Yayu, the god of Wind, in the wombs of heaven,
and they are called the sons of heaven; but they are also spoken of as
self-born. They are brothers equal in age and of one mind, having
the same birthplace and the same abode. They have grown on earth, in
air, and in heaven, or dwell in the three heavens. The goddess Rodasi is
always mentioned in connexion with them ; she stands beside them on their
car, and thus seems to have been regarded as their bride.

The brilliance of the Maruts is constantly referred to : they are golden,
ruddy, shine like fires, and are self-luminous. They are very often asso-
ciated with lightning : all the five compounds of vidyut in the RV. are
almost exclusively descriptive of them. Their lances represent lightning,
as their epithet rsti-vidyut lightning- speared shows. They also have
golden axes. They are sometimes armed with bows and arrows, but this
trait is probably borrowed from their father Rudra. They wear garlands,
golden mantles, golden ornaments, and golden helmets. Armlets and
anklets (khadi) are peculiar to them. The cars on which they ride gleam
with lightning, and are drawn by steeds (generally feminine) that are
ruddy or tawny, spotted, swift as thought. They are great and mighty ;
young and unaging ; dustless, fierce, terrible like lions, but also playful like
children or calves.

The noise made by them, and often mentioned, is thunder and the
roaring of the winds. They cause the mountains to quake and the two
worlds to tremble ; they rend trees, and, like wild elephants, devour the
forests. One of their main activities is to shed rain : they cover the eye
of the sun with rain ; they create darkness with the cloud when they shed
rain ; and they cause the heavenly pail and the streams of the mountains to
pour. The waters they shed are often clearly connected with the thunder-

22 MAKUTS [i. 85, i

storm. Their rain is often figuratively called milk, gliee, or honey. They
avert heat, but also dispel darkness, produce light, and prepare a path for
the sun.

They are several times called singers : they are the singers of heaven ;
they sing a song ; for Indra when he slew the dragon, they sang a song and
pressed Soma. Though primarily representing the sound of the winds,
their song is also conceived as a hymn of praise. Thus they come to be
compared with priests, and are addressed as priests when in the company of
Indra.

Owing to their connexion with the thunderstorm, the Maruts are con-
stantly associated with Indra (ii. 12) as his friends and allies, increasing his
strength and prowess with their prayers, hymns, and songs, and generally
assisting him in the fight with Vrtra. Indra indeed accomplishes all his
celestial exploits in their company. Sometimes, however, the Maruts
accomplish these exploits alone. Thus they rent Vrtra joint from joint,
and disclosed the cows.

When not associated with Indra, the Maruts occasionally exhibit the
maleficent traits of their father Rudra. Hence they are implored to ward
off the lightning from their worshippers and not to let their ill-will reach
them, and are besought to avert their arrow and the stone which they hurl,
their lightning, and their cow- and man-slaying bolt. But like their father
Rudra, they are also supplicated to bring healing remedies. These remedies
appear to be the waters, for the Maruts bestow medicine b}^ raining.

The evidence of the RV. indicates that the Maruts are Storm-gods. The
name is probably derived from the root mar, 1o shine, thus meaning ' the
shining ones '.

i. 85. Metre : Jagati ; 5 and 12 Tristubh.

J{if^ ^TT f^^% ^^: II 1^ I

^^f^ I ^Tt: I f^^ I ^^^: II

1 pra y6 siimbhante, janayo na, The wondrous sons of Eudra,

saptayo the racers, tvho on their course

yaman, Rudrasya sunavah su- adorn themselves like women, the

damsasah, Maruts have indeed made the two

i. 85, 3] MARUTS 23

rodasi hi Marutas cakrir^ vr- worlds to increase. The impetuous
dh6. heroes rejoice in rites of worship.

madanti vira vidathesu ghrsva-
yah.

janayas : 99, 1 a. yaman : loc, 90, 2. sudamsasas : accent,
p. 455, 10 c a. cakrir^ : 3. pi. A. pf. of kr ; with dat. inf., p. 334, b.
madanti : with loc, 204, 1 a. vidathesu : the etymology and
precise meaning of this word have been much discussed. It is most
probably derived from vidh tvorship (cp. p. 41, f. n. 1), and means
divine worship,

^f>^ f^r^t ^f^T ^f^TfTT: II ^fti I f^: I ff^^: I gftr^J^TfTT: ii

2 ta uksitaso mahimanam asata : Thei/ having waxed strong have

divlRudrasoadhicakriresadah. attained greatness: in heaven the

arcanto arkam, janayanta indri- Rudras have made their abode.

yam, Singing their song and generating

adhi sriyo dadhire Prsnima- the might of Indra, they whose

tarah. mother is Prsni have put on glory.

t6 : N. pi. m. of ta that, 110. uksitasas : pp. of 2. uks (= vaks)
grow, asata : 3. pi. A. root ao. of ams attain. Rudrasas : the
Maruts are often called ' Rudras ' as equivalent to ' sons of Rudra '.
adhi : prp. with the loc. divi ; 176, 2. janayanta indriyam : that
is, by their song, adhi dadhire : 3. pi. A. pf. of adhi dha, which
is especially often used of putting on ornaments, sriyas : A. pi. of
sri glory ; referring to the characteristic brilliance of the Maruts.

^ ^^Tf!T^ ^^^^^^ ^%fiT^ ^vf^fTT: I ^^1 ^^^^ I ^f^vJfn: I

^(SRT^^T^^ f\^% ^fTT^^ H ^cRTf^ I ^^TJR: I ^^ I T^^ I ^rT^ It

24

MARUTS

[i. 85,

3 gomataro yac chubhayante aiiji-

bhis,
tanusu subhra dadhire viriik-

matah.
badhante visvam abhimatinam

apa.
vartmani esam anu riyate

ghrtam.

When they ivhose mother is a cow
deck themselves with ornaments,
shining they put on their 'bodies
hrilliant weapons. They drive off
every adversary. Fatness flows
along their tracks.

gomataras : as the sons of the cow Prsni. yac chubhayante :
Sandhi, 53. dadhire : pf. with pr. sense, they have put on = they wear.
apa : prp. after the vb. and separated from it by other words,
191 /; p. 468, 20. anu riyate : 3. pi. A. pr. of ri flotv. ghrtam :
ghee = fertilizing rain. The meaning of d is : the course of the
Maruts is followed by showers of rain, esam : unemphatic G.
pi. m. of ayam, p. 452, 8 B c.

^ f^ ^ mw% ^^mm ^f%^: f% I % I '^T^^ I gi^^T^: i ^fn

- _ N» -

vi y^ bhrajante sumakhasa rsti-

bhih,
pracyavayanto acyuta cid ojasa,
manojiivo yan, Maruto, ra-

thesu a
vrsavratasah prsatir ayug-

dhuam ;

Who as great ivarriors shine
forth with their spears, overthrow-
ing even ivhat has never been over-
thrown ivith their might : tvhen ye,
0 Maruts, that are sivift as thought,
ivith your strong hosts, have yoked
the spotted mares to your cars,

siimakhasas : a Karmadharaya cd. according to its accent (cp.
p. 455, 10 c a), but the exact meaning of makha is still somewhat
uncertain, pra-cyavayantas : pr. pt. of cs. of cyu 7nove ; though
this cs., which occurs frequently in the RV., always has a long

i. 85, 6] MAEUTS 25

radical vowel in the Samhita text, it invariably has a short vowel in
the Padapatha. Marutas : change from the 3. to the 2. prs., in the
same sentence, a not infrequent transition in the RV. manojuvas :
N. pi. radical u stem mano-ju, 100, II a (p. 88). rathesu a : 176, 2.
prsatis : the spotted mares that draw the cars of the Maruts.
ayugdhvam : 2. pi. A. root ao. of yuj yoke.

^m^^^ f^ ^f^ ^TT.T'l ^fT I ^^TO I f^ I ^% I ^ttt: I
^ii^f'T^^f^ ^ II ^Hvj^^ I ^s^i I f^ I ^^f^ I

pra yad rathesu prsatir ayug- ivJien ye have yoked the spotted

dhvam, mares before your cars, speeding, 0

vaje adrim, Maruto, ramha- Maruts, the stone in the conflict,

yantah, they discharge the streams of the

utarusasya vi sianti dharas ruddy (steed) and moisten the earth

carmevodabhir vi undanti bhu- like a shin with ivaters,
ma.

ayugdhvam : with loc, cp. 204, 1 b. adrim : the Maruts hold
lightning in their hands and cast a stone, uta : here comes before
the first instead of the second of two clauses, as ca sometimes does
(p. 228, 1). arusasya : the ruddy steed of heaven ; cp. v. 83, 6
where the Maruts are invoked to pour forth the streams of the
stallion ; and in v. 56, 7 their ruddy steed (vaji arusah) is spoken of.
vi syanti: 3. pi. pr. of sa lind ] Sandhi, 67 a ;, change back from
2. to 3. prs. ; cp. 4 c d. undanti : 3. pi. pr. of ud ivet. bhuma :
N. of bhuman n. earth (but bhuman m. abundance).

\ w ^ ^v^ ^H^ T^^Ct w I ^: I ^f ^5 I ■^^■^^ i TH^J^: i
T^w^: IT f^'ncT ^T¥"fy: i t^^^^t^: i it i f^'rj^ i ^T:FvSf*r: i
^^riT ^ff ^^ ^: ^r^fi ^^rr i ^ i ^ff : i ^^ i ^: i ^^: i
m^^^ i?^cft w^_ ^5«r^: II fffT*^ I

^T^^'t^ I ^^ct: I ^^: I ^5^^: ii

26

MARUTS

[i.

G a vo vahantu saptayo raghu- Let your smft-yliding racers

syado ; bring you hither. Sivift-flying come

raghupatvanah pra jigata bahii- forward ivith your arms. Sit down

bliih. on the sacrificial grass : a ivide

sidata barhir : urii vah sadas seat is made for you. Rejoice, 0

krtam. Maruts, in the sweet juice.
madayadhvam, Maruto, madh-

v6 andhasah.

raghu-syadas : Sandhi, 67 &. raghupatvanas : as belonging to
this Pada to be taken with pra jigata (ga go), bahubhis : with
outstretched arms as they drive, sidata a : 2. pi. ipv. pr. of sad sit
with prp. following (p. 468, 20). sadas : Sandhi, 43, 2 a. krtam :
as finite vb., 208. madayadhvam : cs. of mad rejoice, with gen.,
202 A Jj. madhvas : gen. n. of madhu, p. 81, f. n. 12 ; the sweet
juice is Soma.

^ I ^^^'^ I ^vJrT^^: I ^vf^^T I
W I ^T^^l rT^: I ^^1 ^ftSTI ^^« I
f^^: I ^fi; I f I ^ci; I f 4t!I^ I

^^: I ^ I ^5^1: 1 ^f^ I ^t^ I
ft% II

7 te 'vardhanta svatavaso mahi- Self-strong they greiv by their

tvana : greatness : they have mounted to the

a nakam tasthur; urii cakrire firmament; they have made for them-

sadah.
Visnur yad dhavad vrsanam

madacyutam,
vayo na sidann adhi barhisi

priy6.

td 'vardhanta: Sandhi accent, p. 465, 17, 3. mahitvana : inst.
of mahitvana, p. 77, f. n. 3. a tasthur : vb. of a i)rincipal sentence

selves a ivide seat. When Visnu
helped the bull reeling tvith intoxi-
cation, they sat down upon their
beloved sacrificial grass like birds.

i. 85, 9] MARUTS 27

accented according to p. 468, fS. Visnus : the mention of wide
space (a conception intimately connected with Visnu, cp. uru-gaya,
&c.) in 6 c and 7 b has here probably suggested the introduction of
Visnu (i. 154), who is in various passages associated with the
Maruts (especially in v. 87) and who also forms a dual divinity
(fndra-Visnu) with Indra. dha : Sandhi, 54. avat : 3. s. ipf. of
av favour ; Visnu helps Indra, aided by the Maruts, in his conflicts,
vrsan : dec, 90, 1 ; both this word and madacyut are applied to
Soma as well as Indra, but the meaning of the vb. av and the use
of the ipf. are in favour of Indra being intended, the sense then
being : ' when Visnu and Indra, associated in conflict, came to the
Soma offering, the Maruts, their companions, came also.' vayas :
N. pi. of vi bird, sidan : unaugmented ipf. of sad sit,

'T^^ f^^T g^'-sTT ^^wt ^^^^: I ^ I ^fi^Tg i ^fW^ i
TT^t^ T^ ^^^f ^ "^V II *f^^ I f^^T I g^'fi I 'T^fi^i^: I

TT^T^tvJ^^ I ^^vj^'fir: I ^t- II

8 sura iv6d yiiyudhayo na jagma- LiJce heroes, speeding like war-

yah, riors, like fame-seeking (men) they

sravasyavo na prtanasu yetire. have arrayed themselves in battles.

bhayante visva bhiivana Mariid- A U creatures fear the Maruts : the

bhio : men are like kings of terrible

raj ana iva tvesasamdrso narah. aspect.

iva : note how this pel. interchanges with na in this stanza,
yetire : 3. pi. pf. A. of yat : 137, 2 a. bhayante : 3. pi. pr. A. of
bhi fear ; the pr. stem according to the bhu class is much commoner
in the EV. than that according to the third class. Mariidbhyas :
201 A b. naras : the Maruts ; N. pi. of nr man, 101, 1.

e ^FT ^T^ gim ffT^^ <3f^T I ^fT. I ^^ I g^lfffll ffT-

28 MARUTS [i. 85, o

si-f^ 1^xmwl^^4y(T{^ II \a% I x^'" I ^fr i ^mf% i ^i^ i

"^i^ 1 1^'^ I f^: I ^m^, I #^ci. I
^xg^»l II

9 Tvasta yad vajram sukrtam When the sidlful Tvastr had

hiranyayam turned the tvell-made, golden,

sahasrabhrstim suapa avarta- thousand-edged holt, Indra took it

yat, to perform manly deeds : he slew

dhatta Indro nariapamsi kar- Vrtra, and drove out the flood of

tave : tvaters.
ahan Vrtram, nir apam aubjad

arnavam.

The association of ideas connecting Indra with the Maruts is
continued from 7 c d. That Tvastr fashioned Indra's bolt for him
is mentioned, in a similar context, in i. 32, 1 c and 2 b : ahann
ahim, anv apas tatarda ; Tvasta asmai vajram svaryam tataksa
he slew the serpent, he released the waters ; Tvastr fashioned for him the
whizzing holt, dhatta : 3. s. pr. A. used in the past sense (212 A 2).
kartave : dat. inf. of purpose, in order to perform (kr), 211. narya-
pamsi is here and in viii. 96, 19 analysed by the Pada text as nari
apamsi. The only possible sense of these words would be deeds against
the hero (Yrtra). On the other hand naryani appears once (vii. 21, 4)
and narya twice (iv. 19, 10 ; viii. 96, 21) as an attribute of apamsi ;
the epithet naryapasam, analysed by the Padapatha (viii. 93, 1) as
narya-apasam doing manly deeds is applied to Indra. It thus seems
preferable to make the slight emendation naryapamsi (to be read
nariapamsi) in the Samhita text, and narya|apamsi in the Pada
text, nir aubjat : 3. s. ipf. of ubj force (cp. 23 c).

«^0 ^ ^^i^ff fT ^^^T ^J^ I ^^ I ^^^^ I % I ^^^T I

^Tf f THi f^fS[f»Tf ff xi^rT^ I f f f TUm; I f^cT I f^f^^: I f^ I

i. 85, 11]

^^ ^»T^ TMlf^ ^ftR^

MARUTS

29

TJiei/ have pushed up the tvell
tvith might; they have split even
the firm mountain. Blowing their
pipes the hountiful Maruts have
performed glorious deeds in the
intoxication of Soma.

0 urdhvam nunudre avatam ta

ojasa;
dadrhanam cid bibhidur vi par-

vatam.
dhamanto vanam Marutah suda-

navo
made somasya raniani cakrire.

urdhvam : have pressed (the bottom) upward, that is, overturned,
poured out ; avatam : the cloud ; = they have shed rain, dadrhanam :
pf. pt. A. of drh malie firm, with long red. vowel (139, 9), shortened
in the Pada text, bibhidur vi : p. 468, 20. parvatam : cloud
mountain ; another way of saying the same thing, dhamantas :
with reference to the sound ]nade by the Maruts ; cp. arcantas, 2 c.
made somasya : Indra is constantly said to perform his mighty
deeds in the intoxication of Soma, so his associates the Maruts are
here similarly described.

^T^ f^T{W f!^^nT ^T^fi^:

f^^i I 5^1; I ^^^'i I ^^T I f^^T I
^ftr^^ I ^(^^ I ^rr^^ I g^vj^ i
w I ^f^ I t^ I ^^^T I f^^
im^^: I

^JT(^ I ftlt^ I ff^^'rr I VJTiTvjfiT: II

11 jihmam nunudre avatam taya

disa :
asincann utsam Gotamaya trs-

naje.
a gachantim avasa citrabhana-

vah :
kamam viprasya tarpayanta

dhamabhih.

They have pushed athwart the
ivell in that direction : they poured
out the spring for the thirsty
Gotama. Of hrilliant splendour
they approach him with help; may
they satisfy the desire of the sage
hy their powers.

30 MAR UTS [i. 85, 11

jihmam : so as to be horizontal and pour out the water, much the
same as urdhvam in 10 a. taya disa : this expression is obscure ;
it may mean, in the quarter in which Gotama was ; cp. 199 A 4.
im : him, Gotama, p. 220. viprasya : of Gotama. tarpayanta :
cs. of trp he pleased ; the inj. is more natural here, coming after a
pr., than an unaugmented ipf. would be.

<^^ ^T ^: ^^' ^iTiTT^T^ ^f^ ^r I ^: I n^ i ^^^t^t^ i ^f^ i

12 ya vah sarma sasamanaya sauti, The shelters which you have for

tridhatuni dasiise yachatadhi. the zealous man, extend them three-

asmabhyam tani, Maruto, vi fold to the worshipper. Extend

yanta. them to us, 0 Maruts. Bestoiv on

rayim no dhatta, vrsanah, su- ^^5 ivealth together ivitli excellent

viram. heroes, mighty ones*

sarma : N. pi. n. (90, 2) sasamanaya : pf. pt. A. of sam labour.
tridhatuni : used appositionally (198). dasiise : dat. of dasvams,
157 5. yachata adhi : prp. after vb., p. 468, 20 ; ipv. pr. of yam
stretch, asmabhyam : p. 104. vi yanta : 2. pi. ipv. root ao. of
yam stretch (cp. p. 172, 5). dhatta : 2. pi. ipv. of dha put
(p. 144 B h). su-viram : that is, accompanied by warrior sons ; cp.
viravattamam, i. 1, 3 c.

ViSNU

This deity occupies a subordinate position in the RV., being celebrated
in only five or six hymns. The only anthroponiorphic traits mentioned
about him are the strides he takes, and the description of him as a youth
vast in body who is no longer a child. The central feature of his nature
consists in his three steps, connected with which are his exclusive epithets
'wide-going' (uru-gay^) and 'wide-striding' ( uru-kramd). With these
steps he traverses the earth or the terrestrial spaces. Two of his stei)s are
visible to men, but the third or hi<^hest is beyond the flii>ht ol' birds or

i. 154, l]

VISNU

mortal ken. His highest step is like an eye fixed in heaven ; it shines
brightly down. It is his dear abode, where pious men and the gods rejoice.
There can be no doubt that these three steps refer to the course of the sun,
and in all probability to its passage through the three divisions of the
world : earth, air, and heaven. Visnu sets in motion like a revolving wheel
his ninety steeds (= days) with their four names ( = seasons), an allusion to
the three hundred and sixty days of the solar year. Thus Visnu seems to
have been originally a personification of the activity of the sun, the swiftly-
moving luminary that with vast strides passes through the whole universe.
Visnu takes his steps for man's existence, to bestow the earth on him as a
dwelling. The most prominent secondary characteristic of Visnu is his
friendship for Indra, with whom he is often allied in the fight with Vrtra.
In hymns addressed to Visnu alone, Indra is the only other deity inci-
dentally associated with him. One hymn (vi. 69) is dedicated to the two
gods conjointly. Through the Vrtra myth the Maruts, Indra's companions,
are drawn into alliance with Visnu, who throughout one hymn (v. 87) is
praised in combination with them.

The name is most probably derived from vis be active, thus meaning ' the
active one '.

i. 154. Metre: Tristubh.

ft^f: I g I ^»l I ^iftr I IT I
^: I mf^^TfiT I f^^^ I T^ftf I

^: I ^WT^^I^cl^ifTT^I^^i^^l

f^^^5RTnw: I %^T I ^^vj'TT^: ii

1 Visnor nu kam viriani pra vo-

cam,
yah parthivani vimam^ rajamsi;
yo askabhayad littaram sadha-

stham,
vicakramanas tredhorugayah.

I ivUl noiv proclaim the heroic
poicers of Visnu, who has measured
out the terrestrial regions ; who
estahlished the upper gathering-
place, having, tvide-paced, strode
out trip)ly.

kam : this pel. as an end. always follows nii, sii or hi (p. 225, 2).
viryani : the syllable preceding the so-called independent Svarita

32 VISNU [i. 154, 1

(p. 448) is marked with the Anudatta in the same way as that
ijreceding the Udatta ; here we have, as usual, in reality the depen-
dent Svarita, the word having to be pronounced viriani. pra
vocam : inj. ao. of vac, 147, 3. parthivani rajamsi : the earth
and the contiguous air. vi-mam6 : this refers to the sun traversing
the universe ; cp. what is said of Varuna in v. 85, 5 : maneneva
tasthivam antarikse vi yo marn^ prthivim suryena ivlio standing
in the air has measured out the earth with the sun, as with a measure,
askabhayat : ipf. of skabh prop ; the cosmic action of supporting
the sky is also attributed to Savifcr, Agni, and other deities, littaram
sadhastham : that is, heaven, as opposed to the terrestrial spaces
in b, according to the twofold division of the world, vicakram-
anas : pf. pt. A. of kram. tre-dha : with his three steps ; the
first syllable must be pronounced with a slur equivalent to two
short syllables (^ <j) ; the resolution tredha urugayah would
produce both an abnormal break and an abnormal cadence (p. 441,
top).

^f^f^^fi^ g^^Tf^ f^^t II ^f^vjf^^f^ I g^^Tf^ I f%^f II

2 pra tad Visnuh stavate viriena^ By reason of his heroic poiver,

mrgo na bhimah kucaro girl- like a dread heast that wanders at

sthah, tvill, that haunts the mountains,

yasyoriisu trisii vikramanesu. Vimu is praised aloud for thai :

adhiksiyanti bhiivanani visva. he in tvhose three ivide strides all

beings divelU

pra stavate : A. of stu in the ps. sense, as is often the case when
the pr. stem is formed according to the first (and not the second)
class, tad: the cognate ace. (p. 300, A) referring to the heroic
])owers of Visnu attributed to him in the preceding stanza, virydna :
cp. not(^ on viryani in 1 a. mrgas : Sayana here interprets this

i. 154, 3] VISNU 33

word to mean a beast of prey such as a lion ; but though bhima
occurs as an attribute both of simha lion and of vrsabha hull in the
RV., giristha is found three or four times applied to the latter and
never to the former, and in the next stanza Visnu is called a
' mountain-dwelling bull ' ; hence the simile appears to allude to
a bull rather than a lion, ku-cara : Yaska, followed by Sayana,
has two explanations of this word, doing ill (ku = kutsitam karma
hlametvorthy deed) or going anyivhere (kva ay am na gachati where does
he not go?). Note that the word is not analysed in the Pada text
because ku does not occur as an independent word. Sayana has
two explanations of giristhas : dwelling in a lofty tvorld or always
abiding in speech (girl as loc. of gir) consisting of 3fantras, &c. (!) ;
on the inflexion see 97, 2 ; note that in the analysis of the Pada text
the change caused by internal Sandhi in the second member is,
as always, removed, vikramanesu : note that the final vowel of
the Pada must be restored at the junction with the next Pada.
adhi-ksiyanti : the root 1. ksi follows the ad class (ks6ti) when it
means divell, but the bhu class (ksayati) when it means rule over.
With c and d cp. what is said of Savitr in i. 35, 5,

^ \t ^ ^^ ^w^ ^: I T^^ I ^^1 1 iT^^fT^ I ^y

'mi f^^ f^fHfTr^tf*^: II vJ^I I

U^: I f^J^^ I f^if^: I T^ I ^^f*T: ii

3 pra Visnave susam etu manma^ Let my inspiring hymn go forth

giriksita urugayaya vrsne, for Visnu, the mountain- dwelling

ya idam dirgham prayatam sa- toide-pacing hull, who alone with

dhastham hut three steps has measured out

6ko vimam6 tribhir it pad^- this long far-extended gathering-

bhih. ; place ;

susam: the u must be slurred disyllabically (=w«^). idam
sadhastham : of course the earth as opposed to littaram sadhastham
in 1 c. 6kas and tribhis are antithetical, id emphasizes the latter

1902 J)

34 VISNU [i. ]54, 3

word : tvitli only three. The second Pada of this stanza is parallel to
the third of the preceding, the epithets in the former being applied
direct to Visnu, in the latter to the wild beast to which Visnu is
compared : giriksit = giristha ; urugaya = kucara ; vrsan =
rnrgd bhimah. This correspondence of kucara (besides V.'s alterna-
tive exclusive epithet urukrama in 5 c and elsewhere) confirms the
explanation of urugaya as tvide-paclng from ga go (Yaska, mahagati
having a tvide gait), and not widely swrig from ga sing (Say ana).

XTifi: I \iyi:\T. \ g^^f^ i f^^i ii

4 yasya tri purna madhuna pa- Whose three steps filled ivith

dani mead, unfailing, rejoice in bliss;

aksiyamana svadhaya madanti ; and who in threefold wise alone

ya u tridhatu prthivira uta has supported earth and heaven,

dyam and all beings.
Hko dadhara bhuvanani visva.

tri : n. pi. of tri (105, 3). padany : the final vowel of the Pada
must be restored ; cp. 2 c. purna : cp. p. 308 d. aksiyamana :
never failing in mead ; the privative pel. a is almost invariably
accented in Karmadharayas, p. 456 a (top) ; such negative cds. are
not analysed in the Pada text, svadhaya : inst. with verbs of
rejoicing (p. 308 c). madanti : his footsteps rejoice, that is, those
dwelling in them do so. u : = also (p. 221, 2). tri-dhatu : this n.
form is best taken adverbially = iredha in 1 d, in a threefold tvay,
by taking his three steps. It might, however, mean the threefold
world, loosely explained by the following earth and heaven. 6kas :
alone in antithesis to visva, cp. 3 d. dadhara : pf. of dhr, with
long red. vowel (139, 9), whiclf is here not shortened in the
Pada text.

i. 154, 6]

f^wf: ^^ 4t^ t^ ^m:

VISNU 85

^vj^^^ I ^: I ff I ^^, I ^?eTT I

i tad asya priyam abhi patho

asyam,
naro yatra devayavo madanti :
urukramasya sa hi bandhur

ittha,
Visnoh pad6 paramd madhva

utsah.

I would attain to that dear
domain of his. tvhere men devoted
to the gods rejoice : for that,
trull/ akin to the wide-strider, is a
well of mead in the highest step
of Visnu.

abhi asyam : op. root ao. of ams reach, yatra : in the third
step of Visnu = heaven, where the Fathers drink Soma with Yama
(cp. i. 35, 6). naras : that is, pious men who dwell in heaven ;
N. pi. of nr, 101, 1. sa : referring to pathas is attracted in gender
to bandhus, 194, 3. ittha: p. 218. madhvas (gen., p. 81, n. 12):
cp. 4 a, where the three steps are filled with mead ; but the third
step is its special abode.

c!T I ^T^ I mml^ I ^T^ftr 1 1^ i
^^ I ini: I ^fr^J^WT: i ^^to: i

^^ I ^ I fTfl. I ^vJ'TT^^ I f ^: I

^^T^ I ^^1 1 '^i I 'TTf^r I gfT II

6 ta vam vastiini usmasi gama- We desire to go to those abodes

dhyai, of you two, where are the many-

yatra gavo bhiirisrnga ayasah : horned nimble kine : there indeed

atraha tad urugayasya vrsnah that highest step of the wide-pacing

paramam padam ava bhati bull shines brightly down.

bhuri.

D 2

36 VISNU [i. 154, 6

vam : of you hvo, that is, of Indra and Visnu. The former, being
the only other god with whom Visnu is intimately associated, would
easily be thought of incidentally in a hymn addressed to Visnu
alone ; this dual also anticipates the joint praise of these two gods
as a dual divinity (Indra- Visnu) in the first two stanzas of the next
hymn (i. 155). usmasi : 1. pi. pr. of vas desire (134, 2 a), gam-
adhyai i dat. inf., p. 193, 7. gavas : N. pi. of go cotv (102, 2} ;
it is somewhat doubtful what is meant by the cows ; they are
explained by Yaska and Sayana as rays ; this is a probable sense, as
the rays of dawn are compared with cattle, and something connected
with sunlight is appropriate to the third step of Visnu, the realm
of light. Eoth explains gavas as stars, but there is little to support
this interpretation, bhiiri-srngas : many-horned would allude to
the diffusion of the sunbeams in many directions, ayasas : this
form is understood as a N. pi. of aya (from i go) by Yaska, who
explains it as ayanas moving, and by Sayana as gantaras goers =
ativistrtas very widely diffused ; but the occurrence of the A. s.
ayasam, the G. pi. ayasam, as well as the A. pi. ayasas, indicates
that the stem is ayas ; while its use as an attribute of simha lion,
asva horse, and often of the Maruts, shows that the meaning must
be active, stvift, nimble, aha : on the use of this pel. see p. 216.
vf snas : cp. 3 b.

DYAVA-PRTHIvi

Heaven and Earth are the most frequently named pair of deities in the
RV. They are so closely associated that, while they are invoked as a pair
in six hymns, Dyaus is never addressed alone in any hymn, and Prthiv in
only one of three stanzas. The dual compound Dyava-Prthivi, moreover,
occurs much oftener than the name of Dyaus alone. Heaven and Earth
are also mentioned as rodasi the ttvo ivorlds more than 100 times. They
are parents, being often called pitara, matara, jdnitri, besides being
separately addressed as 'father' and 'mother'. They have made and
sustain al] creatures ; they are also the parents of the gods. At the same
time they are in different passages spoken of as themselves created by
individual gods. One of them is a prolific bull, the other a variegated
cow, being both rich in seed. They never grow old. They are great and
wide-extended ; they are broad and vast abodes. They grant food and
wealth, or bestow great fame and dominion. Sometimes moral qualities

i. 160, l]

DYAVA-PRTHIVI

are attributed to them. They are wise and promote righteousness. As
father and mother they guard beings, and protect from disgrace and mis-
fortune. They are sufficiently personified to be called leaders of the sacrifice
and to be conceived as seating themselves around the offering ; but they
never attained to a living personification or importance in worship. These
two deities are quite co-ordinate, while in most of the other pairs one of the
two greatly predominates.

i. 160. Metre: Jagati.

"^ TfH I f| I ^T^T^f^^ Tf^ I f^^-

sil?jm I

^nr: 1 1^% I
1^: I ^ft TfTT I "^^m I ^: I ^f^: II

1 t6 hi Dyava-Prthivi visvasam-

bhuva,
rtavari, rajaso dharayatkavi :
sujanmani dhisane antar iyate
dev6 devi dharmana Suriah

siicih.

These two, indeed, Heaven and
Earth, are beneficial to all, observing
order, supporting the sage of the air :
heftveen the two divine howls that
produce fair creations the divine
hright Surya moves according to
fixed laiv.

The first two Padas form an independent sentence ; otherwise hi
(p. 252) would accent iyate in c. Dyava-Prthivi : on the accent,
and treatment in the Pada text, see note on i. 35, 1 b. visva-sam-
bhuva : dec, p. 89; accent, note on i. 1, 4b; final a and a are
never contracted with r (19 a and note 5). rta-vari : note that,
when the final vowel of a cd. is Pragrhya, this is in the Pada text
first indicated by iti, and the cd. is then repeated and analysed ; in
the present case the suffix vari (f. of van, pp. 67 and 69, f. n. 2)
is treated like the final member of a cd., and the final vowel of rta
is treated as metrically lengthened, dharayat-kavi : a governing

38 DYAVA-PRTHIVi [i. 160, l

cd. (189 A 2 a) ; the gen. rajasas is dependent on -kavi, probably =
Agni, who (in x. 2, 7) is said to have been begotten by Dyava-prthivi.
dhisane : the exact meaning of this word, here a designation of
dyava-prthivi, is uncertain, antar iyate goes hettveen with ace. ;
the same thing is said of Savitr in i. 35, 9 b. dharman n. ordinance
(dharman m. ordainer) is the only stem in the KV. (dharma is
a later one).

ftm I ^fi: I ^»i I ^f^T I ^^: I ^^T-
^^ci;ii

2 uruvyaeasa mahini asascata, As Father and Mother^ far-ex-

pita mata ca, bhiivanani raks- tending^ great, inexhaustible, the

at ah. two protect (all) being s. LiJce two

sudhrstame vapusie na rddasi, most proud fair women are the tivo

pita yat sim abhi riipair avasa- ivorlds, since the Father clothed

yat. them with beauty.

uru-vyacasa : on the accent of this Bv. having wide extension, see
p. 455 c a. The du. a-sascat-a is a Bv. (as the accent shows,
p. 455 c a) having no second, while a-sascant (also an epithet of
Dyava-prthivi) is a Karmadharaya (p. 455, f. n. 2), not a second =
unequalled, su-dhrstame : on the Pada analysis cp. note on i. 1, 1 c.
vapusyd : cp. note on viryani, i. 154, 1 a. pita : the god here meant
as the father of Dyava-prthivi may be Visvakarman, who in KV.
X. 81, 1. 2 is called 'our father' and is described as creating the
earth and heaven, sim : see p. 249. abhi avasayat : ipf. cs. of
2. vas tvear.

^ ^ ^f^* f^* f^^« i^f^^^f w. I ^f^: I H^: I ftTt: i ^f^^i^li

i. 160, 4] DYAVA-PRTHIVi - 39

fw^mi ^ 17^ ^^ f ^ff II f^^f 1 1 g^^ I ^^: I ^^ I ^^ ii

3 sa vahnih putrah pitaroh pavi- 2'hat son of the two parents, the

travan driver, the purifier, wisely purifies

punati dhiro bhuvanani ma- beings hy his mysterious power.

yaya. He has alivays milked from the

dhenum ca prsnim vrsabham speckled cow and from the hull

sur^tasam abounding in seed his shining

visvaha sukram pay6 asya duk- moisture,

sata.

putras : by the son of the parents (Heaven and Earth) Agni is
meant ; for he is expressly said to have been begotten by Heaven
and Earth (RV., x. 2, 7), cp. note on lb; he is especially called
vahni as the one who conveys (vahati) the gods to the sacrifice ; he
is very frequently called pavaka purifier (a term seldom applied to
any other deity) ; he purifies beings in his character of priest.
Sayana thinks the Sun is meant, and explains purifies by illumines,
dhenum : the term cotv is often used in the RV. in the sense of
earth, ca is here used with the first ace. instead of the second
(cp. p. 228, 1). vrsabham : Dyaus is called a bull in other passages
also, and is said to have been made by Agni to roar for man
(i. 31, 4). su-r6tasam : alludes to the shedding of rain, visvaha is
a cd. adv. resulting from the juxtaposition of visva aha as an ace.
of time (cp. p. 300, 5) = for all days equivalent to aha visva which
also occurs, duksata : unaugmented sa ao. (141 a) without initial
aspiration (which is, however, restored in the Pada text), from
duh milk (with two ace, 198, 2). The general meaning of c d is
that Agni as the priest of sacrifice causes heaven to fertilize the
earth, and the latter to be productive.

8 "^ l^-RT^^^t^ w^ ^^^ I I^T^tR; I ^^t^c I ^^: ^ <i^: i

^ ^^T^ ft^^ ft^^iJ^T I ^: I ^^T^ I "ft^^^Tf^ I f^^

40 DYAVA-PRTHIVI [i. 160, 4

^wtf'T: I ^^f»T: I ^ni i ^^% ii

4 ayam devanam apasam apas-

tamo
yo jajana rodasi visvasam-

bhuva.
vi yo mamd rajasi sukratuyaya
ajarebhih skambhanebhih, sam

anrce.

He of the active gods is the
most active who has created the tivo
worlds that are beneficial to all.
He who with insight has measured
out the tivo spaces (and upheld
them) ivifJi unaging supports, has
been universally praised.

In this stanza (cp. 2) the father of Heaven and Earth is celebrated.
apasam : partitive gen. (p. 321, ha), vi . . . mam§ : this expression
is also used of Visnu (see i. 154, 1. 3) and other gods, rajasi : the
heavenly and the terrestrial spaces. The initial vowel of d must be
restored, sam anrce : red. pf. of arc sing (139, 6), the A. being
used in the ps. sense ; Sayana explains it in an act. sense as puji-
tavan has honoured, which he further interprets to mean stha-
pitavan has established !

^^^ I ^T^j|f^^ x^ I ^^yj I

^^ I ^fir I f^: I ^ff^t*T I f^f 1 1
^iTT^Ji: I ^^: I ^ Tf^ I ^^ I
T^rm^ II

5 t6 no grnan^, mahini, mahi sra-
vah,
ksatram, Dyava-Prthivi, dha-
satho brhat.

So being lauded, 0 great ones,
bestoiv on us, 0 Heaven and Earth,
great fame and ample dominion.
Bring for us praiseivorthy strength

i. 160, 5] DYAVA PRTHIVi 41

y^nabhi krstis tatanama vis- hy tvhich we may always extend

vaha over the peoples.

panayiam 6j6 asm6 sam inva-

tam.

t^ : N. du. f., used anaphorically (p. 294, h). grnan6 : pr. pt. of

1. gr sing, A. used in ps. sense, mahini : there are six adjectives
meaning great, formed from the root mah te great : by far the
commonest is mah (81) ; mahant (85 a) is also common ; maha and
mahin are not common, but are inflected in several cases ; mahi
and mahas (83, 2 a a) are used in the N. A. sing, only, the former
very often, the latter rarely, ksatram : without ea. dhasathas :

2. du. sb. s ao. (p. 162, 2) of dha hestow, to be construed with the
dat. nas. abhi . . . tatanama : pf. sb. of tan • stretch (140, 1,
p. 156). visva-ha is an adv. formed with the suffix ha = dha
(p. 212 P) meaning literally in every manner = always (cp. visvaha
in 3 d) ; on the accent cp. note on visvatas in i. 1, 4 b. panayya :
see 162, 2. 6j6 : final o is pronounced short before a (p. 437, a 4),
but the rhythm of the break here (— w — ) is abnormal (p. 440, f. n. 6).
asm6 : properly loc. of vayam (p. 104), but also used as a dat., is
Pragrhya ; it is dat. here (200 A 1). invatam : 2. du. ipv. of inv,
a secondary root produced by a transfer from the fifth class (i-nu) to
the first, inv-a (133, 3 I).

INDRA

Indra is invoked alone in about one-fourth of the hymns of the RV., far
more than are addressed to any other deity ; for he is the favourite national
god of the Vedic people. He is more anthropomorphic on the physical side,
and more invested with mythological imagery, than any other member of the
pantheon. He is primarily a god of the thunderstorm who vanquishes the
demons of drought or darkness, and sets free the vsraters or wins the light.
He is secondarily the god of battle who aids the victorious Aryan in over-
coming his aboriginal foes.

His physical features, such as body and head, are often referred to ;
after he has drunk Soma he agitates his jaws and his beard ; and his belly
is many times mentioned in connexion with his great powers of drinking
Soma. Being tawny (hari) in colour, he is also tawny-haired and tawny-
bearded. His arms are especially often referred to because they wield the

42 INDEA [ii. 12

thunderbolt (vajra), which, mythologically representing the lightning
stroke, is his exclusive weapon. This bolt was fashioned for him by Tvastr,
being made of iron (ayasa), golden, tawny, sharp, many-pointed, sometimes
spoken of as a stone or rock. Several epithets, compounds or derivatives
of vajra, such as vajra-bahu bearing the holt m his arm and vajrin tvielder
of the holt are almost without exception applied to him. Sometimes he is
described as armed with bow and arrows ; he also carries a hook (afikusa).

Having a golden car, drawn by two tawny steeds (hari), he is a car-
fighter (rathestha). Both his car and his steeds were fashioned by the
Rbhus, the divine artificers.

As Indra is more addicted to Soma than any of the other gods, the
comm(?n epithet ' Soma-drinker ' (Somapa) is characteristic of him. This
beverage stimulates him to carry out his warlike deeds; thus for the
slaughter of Vrtra he is said to have drunk three lakes of Soma. One whole
hymn (x. 119) is a monologue in which Indra, intoxicated with Soma, boasts
of his greatness and his might.

Indra is often spoken of as having been born, and two whole hymns
deal with the subject of his birth. His father, the same as Agni's, appears
to be Dyaus ; but the inference from other passages is that he is Tvastr, the
artificer among the gods. Agni is called Indra's twin brother, and Pusan
(vi. 54) is also his brother. His wife, who is often mentioned, is Indranl.
Indra is associated with various other deities. The Maruts (i. 85) are his
chief allies, who constantly help him in his conflicts. Hence the epithet
Marutvant accompanied hy the Maruts is characteristic of him. Agni is
the god most often conjoined with him as a dual divinity. Indra is also
often coupled with Varuna (vii. 86) and Vayu, god of Wind, less often with
Soma (viii. 48), Brhaspati (iv. 50), Pusan, and Visnu.

Indra is of vast size ; thus it is said that he would be equal to the earth
even if it were ten times as large as it is. His greatness and power are
constantly dwelt on : neither gods nor men have attained to the limit of
his might ; and no one like him is known among the gods. Thus various
epithets such as sakra and sacivant mighty, sacipati lord of might, sata-
kratu having a hundred potvers, are characteristic of him.

The essential myth forming the basis of his nature is described with
extreme frequency and much variation. Exhilarated by Soma and generally
escorted by the Maruts, he attacks the chief demon of drought, usually
called Vrtra, but often also the serpent (ahi). Heaven and Earth tremble
when the mighty combat takes place. With his bolt he shatters Vrtra
who encompasses the waters, hence receiving the exclusive epithet apsu-jit
conquering in the tvaters- The result of the conflict, which is regarded as
being constantly renewed, is that he pierces the mountain and sets free
the waters pent up like imprisoned cows. The physical elements in the
conflict are nearly always the bolt, the mountain, waters or rivers, while

ii. 12] INDRA 43

lightning, thunder, cloud, rain are seldom directly named. The waters are
often terrestrial, but also often aerial and celestial. The clouds are the
mountains (parvata, giri), on which the demons lie or dwell, or from which
Indra casts them down, or which he cleaves to release the waters. Or the
cloud is a rock (adri) which encompasses the cows (as the waters are
f; sometimes called), and from which he releases them. Clouds, as containing
the waters, figure as cows also; they further appear under the names of
udder (iidhar), spring (litsa), cask (kavandha), pail (ko^a). The clouds,
moreover, appear as the fortresses (puras) of the aerial demons, being
described as moving, autumnal, made of iron or stone, and as 90, 99, or
100 in number. Indra shatters them and is characteristically called the
'fort-destroyer' (purbhid). But the chief and specific epithet of Indra is
' Vrtra-slayer ' (Vrtra-han), owing to the essential importance, in the myth,
of the fight with the demon. In this fight the Maruts are his regular
allies, but Agni, Soma, and Visnu also often assist him. Indra also engages
in conflict with numerous minor demons ; sometimes he is described as
destroying demons in general, the Raksases or the Asuras.

With the release of the waters is connected the winning of light, sun,
and dawn. Thus Indra is invoked to slay Vrtra and to win the light.
When he had slain Vrtra, releasing the waters for man, he placed the
sun visibly in the heavens. The sun shone forth when Indra blew the
serpent from the air. There is here often no reference to the Vrtra fight.
Indra is then simply said to find the light ; he gained the sun or found it
in the darkness, and made a path for it. He produces the dawn as well as
the sun ; he opens the darkness with the dawn and the sun. The cows
mentioned along with the sun and dawn, or with the sun alone, as found,
released, or won by Indra, are here probably the morning beams, which are
elsewhere compared with cattle coming out of their dark stalls. Thus when
the dawns went to meet Indra, he became the lord of the cows ; when he
overcame Vrtra he made visible the cows of the nights. There seems to be
a confusion between the restoration of the sun after the darkness of the
thunderstorm, and the recovery of the sun from the darkness of night at
dawn. The latter feature is probably an extension of the former. Indra's
connexion with the thunderstorm is in a few passages divested of mytho-
logical imagery, as when he is said to have created the lightnings of heaven
and to have directed the action of the waters downwards. With the
Vrtra-fight, with the winning of the cows and of the sun, is also connected
the gaining of Soma. Thus when Indra drove the serpent from the air,
there shone forth fires, the sun, and Soma ; he won Soma at the same time
as the cows.

Great cosmic actions are often attributed to Indra. He settled the
quaking mountains and plains. He stretches out heaven and earth like
a hide ; he holds asunder heaven and earth as two wheels are kept apart by

44 INDRA [ii. 12

the axle ; he made the non-existent into the existent in a moment. Some-
times the separation and support of heaven and earth are described as
a result of Indra's victory over a demon who held them together.

As the destroyer of demons in combat, Indra is constantly invoked by
warriors. As the great god of battle he is more frequently called upon than
any other deity to help the Aryans in their conflicts with earthly enemies.
He protects the Aryan colour and subjects the black skin. He dispersed
50,000 of the black race. He subjected the Dasyus to the Aryan, and gave
land to the Aryan.

More generally Indra is praised as the protector, helper, and friend of his
worshippers. He is described as bestowing on them wealth, which is con-
sidered the result of victories. His liberality is so characteristic that the
frequent attribute maghavan bountiful is almost exclusively his.

Besides the central myth of the Vrtra-fight, several minor stories are
connected with Indra. In various passages he is described as shattering the
car of Usas, goddess of Dawn (iv. 51); this trait is probably based on the
notion of Indra's bringing the sun when kept back by the delaying dawn.
He is also said to have stopped the steeds of the Sun, apparently by
causing the latter to lose a wheel of his car. Indra is further associated
with the myth of the winning of Soma ; for it is to him that the eagle brings
the draught of immortality from the highest heaven. Another myth is
the capture by Indra, with the help of Sarama, of the cows confined in
a cave by demons called Panis.

Various stories which, though mixed with mythological elements, pro-
bably have an historical basis, are told of Indra's having fought in aid of
individual proteges, such as king Sudas, against terrestrial foes.

The attributes of Indra are chiefly those of physical superiority and rule
over the physical world. He is energetic and violent in action, an
irresistible fighter, an inexhaustible lavisher of the highest goods on man-
kind, but at the same time sensual and immoral in various ways, such as
excess in eating and drinking, and cruelty in killing his own father Tvastr.
He forms a marked contrast to Varuna, the other great universal monarch of
the RV., who wields passive and peaceful sway, who uniformly applies the
laws of nature, who upholds moral order, and whose character displays lofty
ethical features.

The name of Indra is pre-Indian ; for it occurs in the Avesta as that ot
a demon; the term verethraghna {^^vivsihaun) is also found there as the
designation of the God of Victory, though unconnected with Indra. Thus
it seems likely that there was already in the Indo-Iranian period a god
resembling the Vrtra-slaying Indra of the RV. The etymology of the word
is doubtful, but its radical portion ind may be connected with that in
ind-u (h^op.

ii. 12, 2]

ii. 12. Metre: Tristubh.

INDRA

45

^: I ^Trf: I -^ I :q^^: i ^^^T^i: i
W I ^^+?l I "ft^^ tT^ I ^^
g»=W I ^IT I ^: I ^^T^: 1 vk* I

L yo jata eva prathamo manasvan
devo devan kratuna paryabhti-

sat ;
yasya siismad rodasi abhyase-

tam
nrmnasya raahna : sa, janasa,

Indrah.

The chief wise god who as soon
as horn surpassed the gods in
power ; before tvhose vehemence the
two ivorlds trembled by reason of
the greatness of his valour: he,
0 men, is Indra.

eva : see p. 224, 2. manas-van : note that the suffix van is not
separated in the Pada text, as it is in pavitra-van (i. 160, 3) ; had
the Sandhi of the word, however, been mano-van it would have
been analysed as manahvjvan. dev6 devan : cp. i. 1, 5 c. parya-
bhusat : the exact meaning of the vb. pari bhus is somewhat
uncertain here, but as the greatness of Indra is especially emphasized
in this hymn, surpass seems the most probable. Sayana explains it
here as encompassed with protection ; in the AV. as ruled over ; in the
TS. as surpassed, rodasi : the Pragrhya i of duals is not shortened
in pronunciation before vowels (p. 437, f. n. 3). abhyasetam : ipf.
of bhyas = bhi be afraid of, with abl. (p. 316, b). mahna : inst. of
mahan greatness (cp. p. 458, 2). The refrain sa, janasa, Indrah
ends every stanza (except the last) of this hymn ; similarly visvas-
mad Indra littarah ends all the twenty-three stanzas of x. 86.

46 INDRA [ii. 12, 2

^ ^T^^^Tf^ W^T^ ^^: II ^: I ^T^ I W^Tfl^ I W I ^-^w I

vyathamanam.

T^/^o mac^e firm the quaJcing
earth, who set at rest the agitated
mountains ; tvho measures out the
air more ividely, who supported
heaven : he, 0 men, is Indra.

2 yah prthivim

adrmhad,
yah parvatan prakupitam aram

nat,
y6 antariksam vimam^ variyo.
yo dyam astabhnat : sa, janasa,

fndrah.

yds : note that every Pada of this stanza, as well as of nearly
every other stanza of this hymn, begins with a form of the
relative prn. corresponding to the sa of the refrain. The cosmic
deeds of Indra in all the three divisions of the universe, earth, air,
and heaven, are here described, aramnat : ipf. of ram set at rest.
vimam^ variyas (cpv. of uni, 103, 2 a) : here the cpv. is used
predicatively, extended so as to be tvider ; cp. vi. 69, 5, where it is
said of Indra and Visnu : ' ye made the air wider and stretched out
the spaces for us to live.' dyam : ace. of <iy6 sky. astabhnat : ipf.
of stabh prop ; in this and the preceding stanza the ipf. of narration
is used throughout excepting vimam6 (a form of constant occurrence,
cp. 154, 1. 3 ; 160, 4): cp. 213 d (p. 343).

-m I f WT I ^?l I ^WTct I ^H I

^ w[ ^^^^ w ^^-m I
^^^(^ ^ ^^T^ T'^: II

3 j6 hatvahim arinat sapta sin

dhun,
■yd ga udajad apadha Valasya,
yd asmanor antar agnim jajana,
samvrk samatsu : sa, janasa,

indrah.

Wo I 'FT: I ^fi:>J^^ri:i ^^^J>i(TI ^^^ I

w I ^^^^: I ^nr: i ^j^i ^^jit i
^'l>jf ^ I ^jR^s^ I m I ^^T^: I T%^: n

Who having slain the serpent
released the seven streams, tvho
drove out the coivs l)y the unclosing
of Vala, who hetiveen two rocks
has produced fire, victor in battles :
he, 0 men, is Indra.

ii. ri, 4] INDEA 47

The first hemistich refers to the two well-known myths, the
release of the waters by the conquest of Vrtra, and the capture of
the cows imprisoned by Vala ; cp. ii. 14, 2 : yo ap6 vavrvamsam
Vrtram jaghana who sletv Vrtra who had enclosed the waters, and
ibid. 3 : yo ga udajad, apa hi Valam vah. who drove out the cows, for
he unclosed Vala. arinat : ipf. of ri release, sapta sindhun : the
seven rivers of the Panjab. gas : A. pi. of gd cotv. ud-ajat : ipf.
of aj drive. There is some doubt as to the exact interpretation of
apadha, a word that occurs here only. In form it can only be an
I. s. of apa-dha (cp. 97, 2). The parallel use of apa-vr in ii. 14, 3
(quoted above) indicates that apa-dha means the unclosing by Indra
of the cave of Vala in which the cows are imprisoned ; cp. also
i. 11, 5: tvam Valasya gomato *pavar bilam thou hast unclosed the
aperture of Vala rich in coivs. The form is explained by Durga, the
commentator on the Nirukta, by apadhanena as meaning udgha-
tanena Valasya % the unclosing of Vala. Sayana interprets it as an
irregularity for the abl. = from the enclosure of Vala. Valasya : the
objective gen. (p. 320, B 1 &) = by opening (the cave of) Vala.
asmanor antar : between two clouds, according to Sayana ; between
heaven and earth according to Durga ; the allusion is to the lightning
form of Agni who in several passages is said to be ' in the rock ',
to be * produced from the rock ' and is called * son of the rock '
(adreh suniih).

i ^m f^^T ^^^T ^fnf% %^ I X^l I f%^t I ^^TT I iJffTf^ I

4 y6nema visva cyavana krtani, -B«/ whom all things here have

y6 dasam varnam adharam gii- been made unstable, who has made
hakah ; subject the Basa colour and has

48 INDKA [i. 12, 4

svaghniva yo jigivam laksam made it disappear; who, like a

adad winning gambler the stake, has

aryah pustani : sa, janasa, taken the possessions of the foe: he,

Indrah. 0 men, is Indra.

ima visva : all these things, that is, all things on earth, cyavana
is used predicatively after krtani, just as adharam is in b after
akar ; cp. iv. 30, 22 : yds ta visvani cicyus6 ivho hast shaken the
whole ivorld. dasam varnam : the non- Aryan colour (== krsnam
varnam), the aborigines ; note the difference of accent in the
substantive dasa and the adj. dasa. akar ; root ao. of kr (148, 1 h),
to be • construed with both adharam (make inferior = subject) and
giiha {put in hiding = cause to disappear, drive away). When a final
VisarjanT5"a in the Samhita text represents an etymological r, this is
indicated in the Pada text by putting iti after the word and
repeating the latter in its pause form : akar ity akah. jigivam :
pf. pt. of ji win (139, 4) ; on the Sandhi see 40, 3. Since the normal
metre requires w w — after the caesura (p. 441, top), this word was
here perhaps metrically pronounced jigivam as it came to be
regularly written in B. adat : irr. a ao. (147 a 1) from da give;
though not analysed in the Pada text, it must owing to the sense
be = a-adat has taken, aryas : gen of ari (99, 3) ; this word appears
to be etymologically a Bv. = having no wealth (ri = rai), either
for oneself (whence the sense needy, suppliant) or to bestow on
others (whence the sense niggard, foe). [If a single meaning has to
be given, devout is misleading, and suppliant should be substituted
for it in the Vedic Grammar, p. 81, f. n. 1 ; 99, 3 ; and in the
Index, p. 473.]

^# ^tT ^ ^^T^ X^: II x^"^ I iQ[^^ I

w. I ^^: I gi\: I ft^:vST^ i w i

f^f TfH I

^f^ I ^# I \jTn ^: I ^^T^: I ^^: li

ii. 12, 6]

INDRA

49

5 yam sma prchanti kiiha s^ti

ghoram,
ut^m ahur naiso astiti enam ;
so 'ryah pustir vija iva minati.
srad asmai dhatta : sa, janasa,

indrah.

The terrible one of whom they
ask ' where is he ', of ivhom they also
say ' he is not' ; he diminishes the
possessions of the niggard like
the (player's) stake. Believe in him :
he, 0 men, is Indra,

sma (p. 250) is metrically lengthened, the second syllable of the
Pada favouring a long vowel (p. 441, top), prchanti : pr. of prach.
s6ti for sa iti : the irr. contraction of sa with a following vowel is
common (48 a), im anticipates enam : see p. 220. ahur : pf. of
ah say, 139, 4 ; this vb. not being accented, b has the form of
a principal clause, though the almost invariable use of relative
clauses in this hymn would lead one to expect that the yam of the
first clause would accentuate the second also, so aryas : the initial
a, though written, should be dropped ; otherwise the irr. contraction
vijeva is just possible, but ^ — for y^ w following a caesura after the
fifth syllable is rare. 5 c is parallel to 4 c : a minati to adat ;
aryah pustih to aryah pustani; vijah to laksam. Usas (iv. 51)
is in i. 92, 10 described as wearing away the life of mortals,
svaghniva krtniir vija aminana diminishing it as a skilful gambler
the stakes, minati : pr. of mi damage, srad dhatta (2. pi. ipv. of
dha) believe, with dat. (200 A. 1 e). The Padas a b mention doubts
as to the existence of Indra ; c implies that he does exist ; and d
calls for belief in him.

gn^T'T^ ^ ^^^ V^: II grf^J^TT^ I w. I ^'TT^: I T^: ii

6 yo radhrasya codita, yah krsa- Who is furtherer of the rich, of

sya, the poor, of the suppliant Brahmin

yo brahmano nadhamanasya singer; who, fair-lipped, is the

kir6h ; helper of him that has pressed Soma

1902

E

50 INDKA [ii. 12, 6

yuktagravno yd avita susiprah. and has set to work the stones : he,
sutasomasya : sa, janasa, In- 0 men, is Indra.
drah.

codita governs the three genitives (the rich, the poor, the priestly-
poet) of a b, as the three relatives show ; while avita governs that
of c. su-sipras : Bv. cd., p. 455, c a. The exact meaning of sipra
is somewhat doubtful, but as it is regularly dual, has the attributive
tawny f hari-sipra being parallel to hari-smasaru taivny-tearded, and
is associated with Indra's drinking of Soma, it can hardly mean
anything but lips or moustaches ; it could not well mean jaws which
are hanu. yukta-gravnas : of him who has set in motion the
stones with which the Soma shoots are pounded.

^: ^ ^ '^^^ ^^t^ ^: i f^'l^i ^» i ^^1 1 ^wr i

7 yasyasvasah pradisi, yasya In whose control are horses, hine,

gavo, clans, all chariots ; tvho creates the

yasya grama, yasya visve ra- sun, the dawn; ivho is the guide

thasah; of the waters: he, 0 men, is

yah sliriam, ya usasam jajana ; Indra.

y6 apam neta : sa, janasa, In-
drah.

usasam : often also usasam ; du. N. A. usasa and usasa ; N. pi.
usasas and usasas ; see 83, 2 a, f. n. 1.

^^+ f ^^ ^ oT^n^ \^\ II ^^T^Jl I f^fi: I T^'i I wf^^^^ I

^T^f I f*^ ^fir I ^: I w^: i ^: ii

ii. 12, 9]

INDRA '

51

8 yam krandasi samyati vihva-
yete,
pare avara ubhaya amitrah ;
samanam cid ratham atasthi-

vamsa
nana havete :
drah.

sa, janasa, In-

Whom the two battle-arrays,
coming together, call upon diver-
gently, loth foes, the farther and
the nearer; two having mounted
the selfsame chariot invoice him
separately : he, 0 men, is Indra,

sam-yati : pr. pt. du. n. of sam-i go together, vi-hvayete (from
hva) and nana havete (from hu, the Samprasarana form of hva)
are synonymous = call on variously ; cp. i. 102, 5. 6 : nana hi tva
havamana jana im6 these men calling on thee (Indra) variously ; and
atha jana vi hvayante sisasavah so men call on thee variously,
desiring gains. par6 Vara : must be read pare avara, though the
succession of five short syllables before the caesura is irregular
(p. 440, 4). The second Pada explains krandasi : ubhayas (never
used in the dual) = both groups of foes, that on the farther and that
on the nearer side, from the point of view of the speaker ; according
to Sayana, the superior and the inferior, samanam contrasted with
nana : two who are on the same chariot, that is, the fighter and the
driver, invoke him separately, havete : not being accented must
be taken as the vb. of a principal clause ; cp. note on 5 b.

9 yasman nart6 vijayante janaso, Without whom men do not

yam yiidhyamana avase ha- conquer, whom they tvhen fighting

vante ; call on for help ; who has heen a

yo visvasya pratimanam ba- match for every one, who moves the

bhuva, immovable : he, 0 men, is Indra.
j6 acyutaeyut : sa, janasa,
Indrah.

E 2

52

INDKA

[ii. n, 9

na rt6 : must be pronounced nart6 (19 a), vi-jayante : pr. of ji
conquer. havante : cp. vihvayete in 8 a. avase : final dat.
(p. 314, B 2). pratlmanam : cp. iv. 18, 4 : nahi nii asya prati-
manam asti antar jat^su uta j6 janitvah/or there is no match for
him among those who have been horn nor those who will he horn.
acyuta-cyiit : cp. 4 a ; also iii. 30, 4 : tvam cyavayann acyutani
. . . carasi thou continuest shaking unshaken things.

^0 ^: w^cfr ^tf^ ^^t^T'l

10 yah sasvato mahi ^no dadhanan
amanyamanan charua jaghana ;
yah sardhate nanudadati srdh-

yam,
yo dasyor hanta : sa, janaso,

fndrah.

Who slays with his arroiv the
unexpecting many that commit
great sin; ivho forgives not the
arrogant man his arrogance, ivho
slays the Dasyu : lie, 0 men, is
Indra.

dadhanan: pr. pt. A. of dha. The Sandhi of an (39) is not
applied between Padas (cp. i. 35, 10 c). amanyamanan : not
thinking scil. that he would slay them ; on the Sandhi of n + s, see
40, 1. sarva : tvith his arroiv (inst. , p. 80); with his characteristic
weapon, the vajra, he slays his foes in battle, jaghana : lias slain
(and still slays) may be translated by the present (213 A a), anu-
dadati : 3. s. pr. of anu + da forgive, with dat. (cp. 200 A/), dasyos :
of the demon, a term applied to various individual demons, such as
Sambara (11a).

c|C| ^: ij?4t ^^^3 f^^^

^: I ir^-^ I ^^'^^ I f^^'fi?^ i
^^Tft^T^ I ^T.f^ I ^g^^N^ct^i
^^T^iT+^^i: I ^: I ^fw'l I ?^T^ I
^ipi I ^^t'Tfl I ^' I ^'fW' I T^' II

I

ii, 12, 12]

INDRA

1 yah Sambaram parvatesu ksi-

yantam
eatvarimsyam saradi anva-

vindat ;
ojayamanam yo ahim jaghana,
Danum sayanam : sa, janasa,

Indrah.

Who in the fortieth autumn
found out SafYibara cUvelUng in
the mountains ; who has slain the
serpent as he shoived his strength,
the son of JDdnu, as he lay : he,
0 men, is Indra.

Sambara, next to Vrtra, Vala, and Susna, is the most frequently
mentioned demon foe of Indra, who strikes him down from his
mountain. He is often spoken of as possessing many forts, ksi-
yantam : see note on i. 154, 2 d. catvarimsyani : that is, Indra
found him after a very long search, as he was hiding himself,
anvavindat : ipf. of 2. vid find. The second hemistich refers to
Indra's slaughter of Vrtra. ojayamanam : cp. iii. 32, 11 ; ahann
ahim parisayanam arna ojayamanam thou slewest the serpent shoiving
his strength as he lag around the flood. Danum : this is strictly the
name of Vrtra's mother, here used as a metronymic = Danava ; cp.
i. 32, 9 : Danuh saye sahavatsa na dheniih Bdnu lag like a cow with
her calf(i. e. Vrtra). sayanam : pr. pt. A. of si lie (134, 1 c).

^: I ^Hitft^: I I^'t: i gf^^^r-H,
^^.j^^^fi: I ?ErH% I f F I ft't^ I
^: I "^ffW'l I ^WT^ I ^^vjm^: I
^TJ^l^vJTt^nTii:! ^: i^^T^:i T^:ii

12 yah saptarasmir vrsabhas tiivi-

sman
avasrjat sartave saptd sindhun ;
yo Rauhinam asphurad vajra-

bahur
dyam ar6hantam : sa, janasa,

indrah.

The mighty seven-reined hull who
let loose the seven streams to floiv ;
who armed ivith the holt spurned
Uauhina as he scaled heaven : he,
0 men, is Indra.

The term vrsabha is very often applied to gods, but especially to
Indra, as expressing mighty strength and fertility, sapta-rasmis :

54 INDRA [ii. 12, 12

having seven reins probably means ' hard to restrain \ * irresistible ' ;
Sayana interprets the cd. to mean 'having seven kinds of clouds
(parjanyas) that shed rain on the earth '. tuvis-man : the suffix
mant is separated in the Pada text only after vowels, as g6 vj man ;
on the Sandhi see 10 a. ava-asrjat : ipf. of srj emit, sartave : dat. inf.
of sr floiv (p. 192, 4). sapta sindhun : cp. 3 a and i. 35, 8 b. Rau-
hinam : a demon mentioned in only one other passage of the RV.
dyam a-rohantam : ascending to heaven in order to attack Indra.

«^? ^T^t f^^# ^ft ^^ W[^\ I f^ri; I ^# I ^ft T^ I

^ ^m^w* ^ ^^^ v^i II ^: I ^^^t^t: i f^^f^: i ^#^^tf: i

^: I ^#if^: I ^: l ^cfjf : i T^: li

13 DyavacidasmaiPrthivinamete; Even Heaven and Earth how

iSusmac cid asya parvata bha- doivn hefore him; before his ve-

yante ; hemence even the mountains are

yah somapa nicit6 vajrabahur, afraid. Who is linoivn as the Soma-

jd vajrahastah ; sa, janasa, drinker, holding the holt in his arm,

Indrah. who holds the holt in his hand : he,

0 men, is Indra.

Dyava . . . Prthivi : the two members of Devata-dvandvas are
here, as often, separated by other words (186 A 1). asmai : dat.
with nam how (cp. 200 A 1 A;, p. 311). bhayante : see note on
i. 85, 8 c. siismad : cp. 1 c. soma-pas (97, 2) : predicative nom.,
(196 h). ni-citas : on the accent see p. 462, f. n. 4.

«^8 ^: g^^^^^ ^: ^^^ ^: I W^^ i ^^f^ I ^^ I ^t^^'^TIi

^: i[^T^ ^^: itii^rj^^fft i ^: i ^^^t^ i ^: i ^^tr^ i ^^ i

^^ w^ ^M W ^*ft ^^ I w^ I ^^^1 1 ^^ I ^- I

•^^i tto: ^ ^'TT^ T^: ii ^^ i T^'l I TT^: I €: i w^: i ly^- "

ii. 12, 15]

INDEA

55

I: yah sunvantam avati, yah pac- Who with his aid helps him that

antam,
yah samsantam, yah sasama-

nam uti ;
yasya brahma vardhanam,

yasya s6ino,
yasyedam radhah : sa, janasa,

indrah.

presses Soma, him that hakes, him
that offers praise, him that has pre-
pared the sacrifice ; whom prayer,
whom Soma, whom this gift
strengthens : he, 0 men, is Indra.

sunvantam : all the participles in a and b refer to some act of
worship : pressing Soma ; baking sacrificial cakes, &c. ; praising the
gods ; having prepared the sacrifice, sasamanam : explained by
Sayana as stotram kurvanam offering a Stotra ; by the Naighantuka,
iii. 14, as arcantam singing ; by the Nirukta, vi. 8, as samsamanam
praising, uti : contracted inst. of uti (p. 80) to be construed with
avati ; cp. i. 185, 4 : avasa avanti helping with aid. vardhanam :
to be taken predicatively with each of the three subjects brahma,
s6mas, radhas, of whom prayer, &c. is the strengthening, that is,
whom prayer, &c. strengthens ; yasya being an objective gen.
(p. 320, B 1 h). idam radhas this gift = this sacrificial offering.

^: 1 1^^ I ^^% I ^w: I ^ I f^ci: I
m^^i ^ff^ I ^: I f^^ I '^ftRw: i
^^^ I ^ I T^ I i^i I fkm^: I
g>jftT+^: I T^^^^ \ ^ i ^^r ii

15 yah sunvat6 pacate dudhra a

cid
vajam dardarsi, sa kilasi sat-

yah.
vayam ta, Indra, visvaha pri-

yasah,
suviraso vidatham a vadema.

As he who, most fierce, enforces
booty for him that presses and him
that hakes, thou indeed art true.
We ever dear to thee, 0 Indra,
with strong sons, would utter divine
worship.

This concluding stanza is the only one that does not end with the
refrain sa, janasa, Indrah. Instead, the poet, changing from the 3.

56 INDEA [ii. 12, 15

to the 2. prs., substitutes at the end of b the words sa kila^asi
satyah as such thou art indeed true = to be depended on (cp. note on
satyam in i. 1, 6 c); while c and d are a prayer ending with an
adaptation of the favourite refrain of the Gautamas, the poets of the
second Mandala : brhad vadema vidathe suvirah tve would, accom-
panied hy strong sons, speaJc aloud at divine ivorship. a cid :
perhaps better taken as emphasizing dudhras (cp. p. 216) than with
dardarsi (int. of df). te : gen. with priyasas (p. 322, C). vida-
tham : the etymology and precise sense of this word have been
much discussed. There can now be hardly any doubt that it is
derived from the root vidh worship, and that it means divine worship,
scarcely distinguishable from yajna, of which it is given as a
synonym in Naighantuka, iii. 17 ; cp. note on i. 85, 1.

EUDEl

This god occupies a subordinate position in the RV., being celebrated
in only three entire hymns, in part of another, and in one conjointly with
Soma. His hand, his arms, and his limbs are mentioned. He has beautiful
lips and wears braided hair. His colour is brown ; his form is dazzling,
for he shines like the radiant sun, like gold. He is arrayed with golden
ornaments, and wears a glorious necklace (niska). He drives in a car. His
weapons are often referred to : he holds the thunderbolt in his arm, and
discharges his lightning shaft from the sky ; but he is usually said to be
armed with a bow and arrows, which are strong and swift.

Rudra is very often associated with the Maruts (i. 85). He is their father,
and is said to have generated them from the shining udder of the cow Prsni.

He is fierce and destructive like a terrible beast, and is called a bull, as
well as the ruddy (arusa) boar of heaven. He is exalted, strongest of the
strong, swift, unassailable, unsurpassed in might. He is young and unaging,
a lord (i^ana) and father of the world. By his rule and univeral dominion
he is aware of the doings of men and gods. He is bountiful (raidhvanis),
easily invoked and auspicious (siva). But he is usually regarded as malevo-
lent ; for the hymns addressed to him chiefly express fear of his terrible
shafts and deprecation of his wrath. He is implored not to slay or injure,
in his anger, his worshippers and their belongings, but to avert his great
malignity and his cow-slaying, man-slaying bolt from them, and to lay
others low. He is, however, not purely maleficent like a demon. He not
only preserves from calamity, but bestows blessings. His healing powers
are especially often mentioned ; he has a thousand remedies, and is the

ii. 33, 1] RUDRA 57

greatest physician of physicians. In this connexion he has two exclusive
epithets, jalasa, cooling, and jalasa-bhesaja, 2?05sessw^ cooling remedies.

The physical basis represented by Rudra is not clearly apparent. But it
seems probable that the phenomenon underlying his nature was the storm,
not pure and simple, but in its baleful aspect seen in the destructive
agency of lightning. His healing and beneficent powers would then have
been founded partly on the fertilizing and purifying action of the thunder-
storm, and partly on the negative action of sparing those whom he might
slay. Thus the deprecations of his wrath led to the application of the
euphemistic epithet siva, which became the regular name of Rudra's
historical successor in post-Vedic mythology.

The etymological sense of the name is somewhat uncertain, but would be
* Howler ' according to the usual derivation from rud cry.

ii. 33. Metre: Tristubh.

^ ^ ^ft ^fH ^T{ ^ I ^: I ^^: I ^^f?T I ^j[ I
IT ^^?Tff ^^ iR^Tfir: II 3T I ^T^^ff I ^f I TT^^Tfit: II

1 a te, pitar Marutam, sumnam Let thy good will, 0 Father of

etu : the Maruts, come (to us) : sever us

ma nah suryasya samdrso yuyo- not from the sight of the sun. May

thah. the hero he merciful to us in regard

abhi no vir6 arvati ksameta ; to our steeds ; may we he prolific

pra jayemahi, Rud^ra, praja- with offspring.
bhih.

pitar Marutam : the whole of a compound voc. expression loses
its accent unless it begins a sentence of Pad a ; in the latter case
only the first syllable would be accented (p. 465, 18 a), yuyothas :
2. s. inj. A. of 2. yu separate, with irregular strong radical vowel
(p. 144, a), samdrsas : abl. 201 A 1. viras = Rudra, with change
from 2. to 3. prs., as is often the case (cp. i. 85, 5 c). arvati abhi
ksameta = may he not injure us in our steeds, may he spare them.
Rudra must be read as a trisyllable [lb. Id).

58

EUDEA [ii. 33, 2

2 tvadattebhi, Rud^ra, samtame- B^/ the most salutary medicines

bhih given hy thee, 0 Budra, I ivould

satam hima asiya bhesaj^bhih. attain a hundred winters. Drive

vi asmad dv^so vitaram, vi far away from us hatred, away

amho, distress, away diseases in all di-

vi amivas catayasva visucih. rections.

tva-dattebhi : the first member of this cd. retains the inst. case-
form (p. 273) ; Sandhi, 47. satam : on the concord see p. 291, h ;
life extending to a hundred winters or autumns (saradas) is often
prayed for. asiya : root ao. op. A. of ams (p. 171, 4). vi : the prp.
of a cd. vb. is often repeated with each object, the vb. itself being
used only once, vitaram : adv. of the cpv. of vi farther (cp. ut-tara)
employed only with verbs compounded with vi. catayasva : ipv.
A. cs. of cat, with metrical lengthening of the final vowel, visucis :
A. pi. f. of visvanc turned in various directions, is used predicatively
like an adv.

3 sr^stho jatasya, Rud^ra, sri-
yasi,
tavastamas tavasam, vajrabaho.
pdrsi nah param amhasah su-

asti ;
viiva abhtti rapaso yuyodhi.

%^: I ^TfT^ I ^f I t^T I ^f^ I

^^:vjft^: I T\^m^^ i ^^^jft i^

^^smf[ I
vf^ I ^: I TTTT'l I ^f ^' I ^^f^ I
f^^i: I ^^vST^: I T^: i W^_f^ ii

Thou art the best oftvhat is born,
0 Budra, in glory, the mightiest of
the mighty, 0 ivielder of the bolt.
Transport us to the farther shore
of distress in safety. Ward off
all attacks of mischief

ii. 33, 4] EUDRA 59

jatasya : the pp. used as a n. collective noun = that which lias been
borrif creation, vajra-baho : it is only here that this specific epithet
of Indra is applied to any other deity ; the voc. o of u stems is
regularly treated as Pragrhya by the Pada text, but not in the
Samhita text (where for instance vayav a and vaya ukth^bhih
are written), parsi : from pr take across, is one of a number of
isolated 2. s. pr. indicatives in form, but ipv. in sense (p. 349, /S).
nas : initial n cerebralized even in external Sandhi (65 A c). param:
ace. of the goal (197 A 1). svasti : this word is not analysed in the
Pada text (like sumati, &c.) because asti does not occur as an
independent substantive ; here it is a shortened form of the con-
tracted inst. svasti (p. 80, n. 2) ; it is several times used in the
sense of a final dat. = svastaye. abhitis : = abhi itis, hence the
Svarita (p. 464, 17, 1 a) ; Sandhi, 47. yuyodhi : 2. s. ipv. of yu
separate^ with irr. strong radical vowel (p. 144, a).

8 TT ^T ^^ 'Sf ^■^'^I 'f^Tf^^ ^T I ^T I ^f I ^f ^T^ I Ti}:^fH: I

^ ^TT ^iJ^ ^^%^^ ^fi: I ^: I ^TT'l I ^^^ I «^^%ty: I

fH^^^ ^T fvi^mi 'jwtf^ II f^^^i fi^^i W[ I fi^W^i ^^f^ II

4 ma tva, Rudra, cukrudhama May we not anger thee, 0 Rudra,

namobhir, with our obeisances, nor with ill

ma diistuti, vrsabha, ma sa- praise, 0 bull, nor with joint

huti. invocation. Baise up our heroes

lin no viram arpaya bhesaj6- with remedies : I hear of thee as

bhir : the best physician of physicians.
bhisaktamam tva bhisajam sr-

nomi.

cukrudhama: this form, red. (cs.) ao. (149, p. 174) might in
itself be either sb. or inj., because the 1. pi. P. of these moods
is identical in a stems ; but the use here of the prohibitive pel.
ma, which is employed with inj. forms only (180), decides the
question, namobhis : that is, with ill or inadequate worship ;
cp. dustuti in b ; the latter form is a contracted inst. (p. 80) ; on

60 EUDRA [ii. 33, 4

the internal Sandhi of this word see 43, 3 a. sahuti : contracted
inst. ; invocation with other deities whom Eudra might consider
inferior. ud arpaya : cs. of ud r (p. 197, irr. 1) — raise up,
strengthen, bhisajam : partitive gen. (see 202 B 2 &, p. 321) ; cp.
3 b. srnomi : pr. of sru hear; with double ace, 198, 1.

^^: ^fiiiffif ftT^^TW II ^^: I g^ftiTt: i.'OT^fi: i ^^tW ii

5 havimabhir havate yo havir- Budra ivho is called on ivith

bhir, invocations and with oUations, I

ava stomebhi Eud*ram disiya : would appease with songs of praise :

rdudarah. suhavo ma no asyai may he, the compassionate, easy

babhruh. susipro riradhan ma- to invoke, ruddy hroivn, fair-

nayai. lipped, not subject us to that

jealousy of his.

haviman : from hu call, but havis from hu sacrifice, ava disiya :
s ao. op. A. of da give (144, 3). rdtidaras is not analysed in the
Pada text, perhaps owing to a doubt whether it is = rdu-udara or
rdu-dara (the former is the view of Yaska who explains it as
mrdu-udara) ; for rdu-pa and rdu-vrdh are separated and dara is
separated in puyam-dara. Both this word (according to the former
analysis) and su-hava are Bv. (p. 455, c a), babhriis : this colour
is attributed to Eudra in viii. 9, 15 also ; otherwise it is applied
more often to Soma (viii. 48) as well as once to Agni. su-sipras :
see note on ii. 12, 6 c. riradhat : inj. red. ao. of randh. asyai
manayai : that is, Eudra's well-known wrath is deprecated ; cp.
4ab. There is some doubt as to the exact interpretation of this
stanza. The chief objection to the above explanation is the necessity
to take havate in a ps. sense (= huyate according to Sayana). The
following sense has also been suggested: 'he who invokes Eudra
(thinks), *' I would buy off Eudra with songs of praise " : let not
Eudra subject us to that suspicion (on his part).'

ii. 33, 7] KUDKA 61

6 lin ma mamanda vrsabho Ma- The bull accompanied by the

riitvan Maruts has gladdened me, the sup-

tvaksiyasa vayasa nadhama- pliant, with his most vigorous force,

nam. I tvould unscathed attain shade in

ghrniva chayam arapa asiya : heat as it tvere : I would desire to

a vivaseyam Rud^rasya sum- win the good will of Budra.

nam.

lid . . . mamanda : pf. of mand (nasalized form of mad) gladden ;
intransitive, he glad, in A. only, rsabhas : Rudra. Mariitvan ;
though this epithet is characteristic of Indra, it is also twice applied
to Rudra (as father of the Maruts, see 1 a) as well as very rarely to
a few other gods who are associated with Indra ; on the Sandhi see
40, 2. ghrniva has been much discussed. The only natural
explanation (following the Pad a text) is ghrni iva, taking ghrni
as a contracted inst. f. (p. 80) expressing either cause = by reason oj
heat (199 A 3) or time = in heat (199 A 5) ; Sayana's explanation
is ghrni iva like one heated l>y the rays of the su/n ; but a word ghrnin
N. ghrni does not occur, and the accent is wrong. For the simile
cp. vi. 16, 38 : upa chayam iva ghrner aganma sarma te vayam
ive have entered thy shelter like shade (protecting) from heat (p. 317, 2).
asiya : see 2b; on the Sandhi of the final vowel of the Pada,
cp. i. 160, 4 c. a vivaseyam : op. ds. of van win.

^ l> W H ^?; gae^Tf ^ #i i ^: i ^ i ^f i ^^^: i

f^ ^ "^ %^wt ^^f^: I f^: I ^: i ^f^ i ^^w: i m^w, i

^w#r t4^ ^^^t- TL^I^"^ I '^^^' I %^^ ^

'ft ^ 'TT f ^H ^^^^t: II ^ I g I m I f w I 'I'^'ft^- II

62

KUDRA

[ii. 33, 7

7 kiia sya te, Rud^ra, mrlayakur
has to j6 asti bhesaj6 jalasah ?
apabharta rapaso daiviasya
abhi nii ma, vrsabha, caksam-
ithah.

Where, 0 Eudra, is that merciful
hand of thine tvhich is healing and
cooling ? As remover of injury
coming from the gods, do thou, 0
Bull, now be compassionate towards
me.

r

kval sya : see p. 450, &. bhesajas is an adj. here and in one
other passage; otherwise it is a n. noun meaning medicine, apa-
bharta : on the accent see p. 453, 9 d. daivyasya : derived from the
gods, that is, such as is inflicted by Rudra himself ; on the Sandhi
of the final vowel, cp. 6 c. abhi : final vowel metrically lengthened
in the second syllable of the Pada, but not in 1 c. eaksamithas :
2. s. pf. op. of ksam (p. 156, 3).

8 pra babhrave vrsabhaya svitic6
maho mahim sustutim irayami.
namasya kalmalikinam namo-

bhir.
grnimasi tvesam E-udrasya

nama.

IT I -^ym I f W-RT I f^^% I

^f : I ^fV^ I IvJ^fTT^ I tT^Tf^T I

^w^ I w^tf^^JR: I 'Thrift: I
^Tift^ I ^^Ji: I "i^^;^ I ^T*t II

For the ruddy-brown and tvhitish
hull I utter forth a mighty eulogy
of the mighty one. I ivill adore
the radiant one tvith obeisances.
We invoke the terrible name of
Eudra.

pra . . . irayami : an example of the prp. at the beginning, and
the vb. to which it belongs at the end of a hemistich. svitic6 :
D. s. of svityanc (cp. 93). mahas : gen. s. m. of mah, beside the ace.
s. f. of the same adj. (Sayana : mahato mahatim), of the great one
(Rudra) ; cp. i. 1, 5 c. namasya : according to the Pada this form
has its final syllable metrically lengthened for namasya, which is
the 2. s. ipv. ; otherwise it is the 1. s. sb. (p. 128), which is the
more likely because the third syllable does not favour metrical
lengthening, and because the 1. prs. is used both in the preceding

ii. 33, lO]

RUDEA

63

9 stliir6bhir angaih pururupa

ugr6
babhriih sukr^bhih pipise hira-

nyaih.
isanad asya bhuvanasya bhurer
na va u yosad Rud^rad asuryam.

and the following Pada. The metre of c is abnormal because the
caesura follows the third syllable, and there is a secondary caesura
after the eighth, grnimasi : 1. pi. pr. of gr sing (p. 138).

f^Tf^r: I ^f : i H^i^4: i ^: i
t^^Tfi: I w I g^^^ I ^: I
^^^ II

With his firm limbs, having
many forms, the mighty one, ruddy-
brown, has adorned himself with
bright gold ornaments. From the
ruler of this great world, from
JRudra, let not his divine dominion
depart.

sthir^bhir angaih : probably to be construed with pipise, by means
of his firm limbs he has adorned himself tvith golden ornaments, that is,
his limbs are adorned with golden ornaments ; Sayana supplies
yuktas furnished with firm limbs, pipise : pf. A. of pis. isanad :
pr. pt. (agreeing with Rudrad) of is rule over with gen. (202 A a) ;
the pf. pt. is isana. bhures : agreeing with bhuvanasya ; cp.
vii. 95, 2 : c6tanti bhuvanasya bhureh talcing note of the tvide
world (where bhiires could not agree with any other word) ; Sayana
takes it with Rudrad. yosat : s ao. of yu separate (p. 162, 2 ;
201 A 1). asuryam : an examination of the occurrences of this
word indicates that as an adj. it should be pronounced asuria, but
as a substantive asurya.

^I'l: I f^»Tf§ I ^T^^Tf^ I >^^ I

^IH I f^y^K I ^^cT^ I ft^vf ^^ I

^H I T^l I 5?% I f^^l I ^11

^ I % I W^^: I ^f I ^cl I ^f% II

64

KUDRA

[ii. 33, 10

10 arlian bibharsi sayakani dhanva
arhan niskam yajatam visvaru-

pam ;
arhann idamdayase visvam abh-

vam :
na va 6jiyo, Iludara, tvad asti.

Worthy thou hearest arrows and
how ; worthy thy adorable all-
coloured necMace; worthy thou
ivieldest all this force : there is
nothing mightier than thou, 0
Budra,

bibharsi : 2. s. pr. of bhr hear ; this pr. stem is much less
common than that according to the first class, bhara. arhann : 52.
idam : this, viz. that thou possessest. dayase : 2. s. A. pr. of 2. da
divide. Sayana interprets idam dayase abhvam as thou protectest
this very extensive (abhvam) world, tvad: abl. after cpv. (p. 317, 3).

11 stuhi srutam gartasadam yiiva-

nam,
mrgam na bhimam upahatniim,

ngram.
mrla jaritr^ Rud^ra stavano :
anyam te asman ni vapantu

s6nah.

Praise him, the famous, that sits
on the car-seat, the young, the
mighty, that slays like a dread
least 0 Budra, heing praised he
gracious to the singer: let thy
missiles lay low another than us.

yuvanam : other gods also, such as Agni, Indra, the Maruts, are
spoken of as young, mrgam na bhimam : cp. note on i. 154, 2 b ;
either a bull (vrsabho na bhimah vi. 22, 1) or a lion (simh6 na
bhimah, iv. 16, 14) may be meant, mrla : ipv. of mrd ; with dat.,
p. 311,/. stavanas : here, as nearly always, in a ps. sense, asmad :
abl. with anya, p. 317, 3. s6nas : that this word here means
missiles is rendered probable by the parallel passage VS. 16, 52 : yas
te sahasram hetayo 'nyam asman ni vapantu tah may those
thousand missiles of thine lay low another than us.

ii. 33, 13]

^rT5^ "it^^T ^T^^ II

EUDKA 65

f ^T: I f^^ I f^tl I ^^^T^T^ I
3Tf?T I ^T^ \ W^ I ^^vJ^^^ I

3^: I ^?!Ttl I ^flvj4f?r^ I ^tstY^ i
^cT: I ^^1 ^W I TTft I ^if Xf^ II

2 kumaras eit pitaram vandama-
nam
prati nanama Rud'^ropayantam.
bhurer dataram satpatimgrnise :
stutas tuam bhesaja rasi asme.

A son hows towards Ms father
ivlio approving approaches him, 0
Budra. I sing to the true lord,
the giver of much : praised thou
givest remedies to us.

The interpretation of a b is doubtful. It seems to mean : Rudra,
as a father, approaches with approval the singer, as a son ; Rudra,
being addressed in the voc, is told this in an indirect manner.
I cannot follow Sayana (pratinato 'smi I have hoived doivn to) and
several translators in treating nanama as 1. s. pf., which in the RV.
could only be nanama (p. 149, n. 1). nanama : =pr. ; the lengthening
of the first syllable is not metrical, see 139, 9. The meaning of c d
appears to correspond to that of ab: Rudra, being praised, shows
his favour by bestowing his remedies ; the singer therefore extols
him as the giver of riches, grnise : an irr. form of the 1. s. A. of
gr sing, asm6 : dat., p. 104 ; 200 A 1.

^ ^T ^ %T^^T TT^rT: ^^f%

^T I ^: I ^^_^T I ^^<t: I ^^f% I
^T I iR,ifT^T I i^ig: I ^T I ^^^vjg I
^Tf^ I ^^: I ^iwtfT i PjfiT I ^: 1

rIT I ^^ I ^ I ^: I ^ I ^_^^ I ^'T II

13 ya vo bhesaja, Marutah, siieini. Your remedies, 0 Maruts, that

ya samtama, vrsano, ya mayo- are pure, that are most wholesome,

bhii, 0 mighty ones, that are heneficent,

yani Manur avrnita, pita nas : ihatManu, our father, chose: these

ta sam ca y6s ca Eud'''rasya and the healing and blessing of

vasmi. Budra I desire.

1902

66

EUDRA

[ii. 33, 13

Marutas : the Maruts, as the sons of Rudra (cp. 1 a) are here
incidentally invoked, and their remedies associated with Rudra's.
mayobhii : the short form of the N. pi. n. (p. 82, n. 7, and p. 83, d).
Manus : the ancestor of mankind, often spoken of as a father or
' our father ', and the institutor of sacrifice, avrnita : 3. s. ipf. A. (with
metrically lengthened final vowel) of 2. vr choose, sam, yds : these
words are frequently used in combination, either as adverbs or
substantives.

^fr I 'I- 1 |f^' I ^?:^ I 1^- I

^ I ^W I f :i^: I ^f^ I TTfi.i
^^ I f^T I ^^^ci:i^: I ^g^ I

W\^: I rft^T^ I fM^T^ I g^ II

14 pari no heti Rud^asya vrjyah, Map the dart ofMudra pass us

pari tvesasya durniatir mahi hp, map the great ill ivill of the

gat. terrible one go hy us : slacken thy

ava sthira maghavadbhyas ta- firm (weapons) for (our) liberal

nusva ; patrons; 0 bounteous one, be merci-

midhvas, tokaya tanayaya mrla. ful to our children and descendants,

vrjyas : 3. s. root ao. pre. (p. 172 a) of vrj ticist. gat : root ao. inj.
of ga go. maghavadbhyas : the I. D. Ab. pi. of maghavan are
formed from the supplementary stem maghavant (91, 5). ava
tanusva sthira : relax the taut, with reference to the bow, the
special weapon of Rudra ; used with the dat. because equivalent to
mrla be merciful to (p. 311/). midhvas : voc. of the old unredupli-
cated pf. pt. midhvams, cp. p. 66 ; 157 b (p. 182). mrla : = mrla,
p. 437, a 9.

\^ Jmi ^^ f^H %f^?!T^

^l^ I -^ tfri i fw i %f^^T^ i
^^f 1 1^ I ^ I pff^ I ^ I f fit I
f^^vj^c^^ I ^: I 55 I Tf I ^tf^ I
f f fi; I ^1^ I ft^«r I ivjft^: ii

ii. 35] APAM NAPAT 67

15 eva, babhro vrsabha cekitana, So, 0 ruddy hrotvn, far-famed

yatha, deva, na hrnis6 na hamsi, hull, he listening here, 0 Budra, to
havanasriin no Rud^reha bodhi. our invocation, inasmuch as thou
brhad vadema vidathe suvirah. art not tvroth and slayest not, 0

god. We would, with strong sons,
speak aloud at divine ivorship.

6va : to be taken with c, since in the normal sj^ntactical order
it should follow yatha in the sense which it here has (p. 241, 1) ;
when yatha meaning so that follows, it is normally construed with the
sb. (241, 2), not with the ind., as here, cekitana : voc. int. pr. pt.
of cit note ; Sayana explains it as knowing all, but the act. only has
this sense (e. g. cikitvams Jcnoiving) ; this and the two preceding
vocatives are unaccented because not beginning the Pada (p. 466, 18 6).
Iirnis6 : 2. s. A. pr. of 2. hr he angry, hamsi : 2. s. pr. of han ;
Sandhi, Q6 A 2. bodhi: 2. s. root ao. ipv. of bhu (p. 172, n. 1).
nas : dat. to be taken with bodhi, lit. he invocation-hearing for us
(not gen. dependent on havana, lit. hearing the invocation of us).
vadema : see note on ii. 12, 15 d.

APAM NiPAT

This deity is celebrated in one entire hymn (ii. 35), is invoked in two
stanzas of a hymn to the Waters, and is often mentioned incidentally else-
where. Brilliant and youthful, he shines without fuel in the waters which
surround and nourish him. Clothed in lightning, he is golden in form,
appearance, and colour. Standing in the highest place, he always shines
with undimmed splendour. Steeds, swift as thought, carry the Son of
Waters. In the last stanza of his hymn he is invoked as Agni and must
be identified with him ; Agni, moreover, in some hymns addressed to him,
is spoken of as Apam napat. But the two are also distinguished ; for
example, ' Agni, accordant with the Son of Waters, confers victory over
Vrtra '. The epithet asu-h6nian stviftly -speeding, applied three times to
Apam napat, in its only other occurrence refers to Agni. Hence Apam
napat appears to represent the lightning form of Agni which lurks in the
cloud. For Agni, besides being directly called Apam napat, is also termed the
embryo (garbha) of the waters ; and the third form of Agni is described as
kindled in the waters.

This deity is not a creation of Indian mythology, but goes back to the
Indo-Iranian period. For in the Avesta Apam napat is a spirit of the

F 2

68

APAM NAPAT

[ii. 35, 1

waters, who lives in their depths, who is surrounded by females, who is
often invoked with them, who drives with swift steeds, and is said to have
seized the brightness in the depth of the ocean.

ii. 35. Metre : Tristubh.
^^f ^^rf ^T^ fiixi ^ I

gi*^^^: I ^Tf^ I ^f^^c^ I ff II

1 lipem asrksi vajayiir vacasyam :
cano dadhifca nadio giro me.
Apam napad asuh^ma kuvit sa
^up^sasas karati ? josisad dhi.

Desirous of gain I have sent
forth this eloquence (to him) ; ma?/
the son of streams gladly accept
my songs. Will he, the Son of
Waters, ofsivift impulse, perchance
make (them) well-adorned? For
he tvill enjoy (them).

asrksi : 1. s/A. s ,ao. of srj, which with upa may take two ace,
so that nadyam , might be supplied. On im. see 180 (p. 220).
dadhita : 3. s. pr. op. A. of dha, which with canas takes the ace. or
loc. r^adya, which occurs, only here, is evidently synonymous with
apam napat in c. asuh^ma, though a Bv., is accented on the
second member : see p. 455 c a. karati : 3. s. sb. root ao. of kr :
unaccented because kuvit necessarily accents the verb only if it is
in the same Pada. sup^sasas well-adorned = well-rewarded ; cp.
ii. 34, 6 : dhi yam vajapesasam a prayer adorned tvith gain ;
on Ihe accent see p. 455 ca; on the Sandhi (-s k-) see 43, 2a.
josisat : 3. s. sb. is ao. of jus. hi explains why he is likely to
accept them ; it accents j6sisat, which, however, as beginning a new
sentence (p. 466, 19 a), w^ould be accented without it.

f^^M^f g^^T ^^T^ II

TT^i I g I w 1 1^: I w I gvjcr^i
^Mn^ I ^%^ I ff^ci: I w I ^^ I
w^jT{^ I ^^Tci; I ^g^^ I g^T i
f^^lN I ^^: I g^^ I ^^T^ II

ii. 35, 3]

2 imam su asmai hrda a siitas-

tam
mantram vocema : kuvid asya

v^dat ?
Apam napad, asuriasya mahna,
visvani aryo bhiivana jajana.

APAM NAP AT

69

We tvoiikl verily utter from our
heart this tvelJ- fashioned hymn for
him. Perchance he loill take note
of it. The Son of Waters, the lord,
hy the greatness of divine dominion,
has created all beings.

39, 1

hrda a : this expression occurs several times, e. g. iii.
matir hrda a vacyamana a prayer ivelUng from the heart, su-
tastam tvellfashioned, like a car, to which the seers frequently
compare their hymns ; on the accent see p. 456, la; cp. p. 462, 13 b.
asmai and asya : unaccented, p. 452, 8 B c ; dat. of prs. with vac :
cp. 200, 1 c. v^dat: 3. s. pr. sb. of vid Jcnotv, with gen., cp.
202 Ac. asuryasya : see p. 451, 6.

3 sam anya yanti, lipa yanti While somefloiv together, others

anyah : flotv to (the sea) ; the streams fill

samanam urvam nadiah pr- the common receptacle; Mm the

nanti. pure, the shining Son of Waters,

tam u sueim sucayo didivam- the pure ivaters stand around.

sam
Apam napatam pari tasthur

apah.

yanti : accented because of the antithesis expressed by anyah —
anyah, the first vb. then being treated as subordinate (see p. 468 ^).
urvam : = ocean, samanam : common, because all streams flow
into it. nadyas : cp. asuryasya in 2 c. prnanti : from pr fill.

70 APAM NAPAT [ii. 35, 3

u : u is often lengthened in the second syllable of a Pada before
a single consonant (see p. 220). didivamsam : pf. pt. of di shme,
with lengthened red. vowel (139, 9) and shortened radical vowel ;
the sense is illustrated by 4 d. pari tasthur : = thei/ tend him.

4 tarn asmera yuvatayo yiivanam Him, the youth, the young

marmrjyamanah pari yanti a- maidens, the tvaters, not smiling,

pah : malcing him 'bright surround : he

sa sukr^bhih sikvabhi revad tvith clear flames shines bounti-

asme fully on us, without fuel in the

didayanidhmo ghrtanirnig apsu. waters, having a garment of ghee.

asmeras : it is somewhat uncertain what is the exact sense here
implied ; but judging by iv. 58, 8, where the drops of ghee are
described as hastening ' to Agni like beauteous maidens, smiling,
to meeting-places ', it may mean that the waters attend seriously on
this form of Agni, not as lovers, yiivanam : a term applied to
Agni in several passages, marmrjyamanas : the vb. mrj is often
used of making Agni bright, with ghee, &c. sikvabhis : the precise
sense is somewhat doubtful, but it must mean 'flames' or the like.
Note that though in this word the ending bhis is separated in the Pada
text, it is not so in sukr^bhis because siikre is not a stem. asm6 :
dat. Pragrhya, 26 c. didaya: 3. s. pf. of di shine, with long red. vowel
(139, 9). an-idhmas : accent, p. 455 c a ; cp. x. 30, 4 ; y6 anidhmo
didayad apsii antar tvho shone tvithout fuel in the ivaters. ghrta-
nirnik : an epithet otherwise applied only to Agni and (once) to the
sacrifice (yajna) : note that the second member appears in the Pada
text as nirnik, in accordance with the analysis nih-nik when the
word occurs uncompounded.

ii. 35, G] APAM NAPAT 71

On Mm, the immovable god, three

5 asmai tisr6 avyathiaya narir

devaya devir didhisanti annam :
krta ivopa hi prasarsr^ apsu ;
sa piyusam dhayati purvasu-
nam.

divine women desire to bestow food :
for he has stretehed forth as it were
to the breasts (?) in the waters : he
sueJcs the milk of them that first
bring forth.

tisro devih : the waters in the three worlds are probably meant ;
in iii. 56, 5 Agni is spoken of as having three mothers (trimata), and
three maidens of the waters (yosanas tisro apyah) are there men-
tioned : they wish to feed him, while he desires to drink their milk,
didhisanti : ds. of 1. dha bestoiv : this is the usual form, while dhitsa
is rare, krtas : the meaning of this word, which occurs here only,
is quite uncertain. pra-sarsr6 : 3. s. pr. int. of sr. dhayati :
8. s. pr. of 2. dha suck, purvasiinam : i. e. Apani napat is their
first offspring ; cp. x. 121, 7 : apo janayantir Agnim the tvaters pro-
ducing Agni.

^ ^^rr^ ^fibrRT "^ -^ ^^ i ^^ i ^f^hr i ^^ i ^ i ^: i
|;ft fr^: ^^: Trff ^'i i ^f : i fr^: i ^^i?^: i ^ I ^^H'
^m^ i^ ^"^ ^iT^^ wm^ I i3 1 ^TM w>j^^m: i

^^irf^ ft ^m^'cfTft II ^"i ^i^^i I ft I ^_^ I ^ I ^-

mft II

6 asvasya atra janimasya ca svar. The birth of this steed is here

druho risah samprcah pahi and in heaven. Do thou protect

surin. the patrons from falling in tvith

amasu piirsu par6 apramrsyam malice and injury. Him that is

naratayo vi nasan nanrtani. not to be forgotten, far away in

unbaked citadels, hostilities shall
not reach nor falsehoods.

72

APAM NAP AT

[ii. 35, 6

Though every word is clear in this stanza the meaning of the
whole is somewhat uncertain. It seems to be this: Apam napat
is produced from both the terrestrial and the heavenly waters. He
is invoked to protect sacrificers from injury. He himself dwells
beyond the reach of foes, asvasya : Agni is often spoken of as
a steed, atra : here, i.e. in the waters of earth, svar : this is the
only passage in the KV. in which the word is not to be read as
siiar ; it is here a loc. without the ending i (see 82 c). pahi : the
change from the 3. to the 2. prs. in the same stanza is common in
the RV. with reference to deities. On this form depends the abl.
inf. samprcas as well as the two preceding ablatives : lit. protect the
patrons from malice and from injury, from falling in tvith them (cp.
p. 337 a), amasu : in the unJja'ked, i. e. natural (cloud) citadels.
pursii : loc. pi. of piir, 82. paras : note the difference of accent
between this adv. and the N. s. adj. paras yonder, other, nasat ;
inj. pr. of 3. nas reach.

7 sva a dame sudiigha yasya IIe,in ivhose own hotise is a cotv

dhenuh, yielding good milk, nourishes his

svadham pipaya, subhu annam vital force, he eats the excellent

atti ; food ; he, the Son of Waters, gather-

s5 'pam napad -urjayann apsii ing strength tvithin the tvaters,

antar, shines forth for the granting of

vasud^yaya vidhat^ vi bhati. ivcalth to the advantage of the

worshij)per.

sva a dame: that is, within the waters; in i. 1, 8 sv6 dame
refers to the sacrificial altar on which Agni grows, that is, flames up.
The first three Padas merely vary the sense of 5. The food that he

• ii. 35, 9] APAM NAPAT 73

eats is the milk that he receives, and that strengthens him. sva-
dham : this word is not analysed in the Padapatha of the RV. and
AV. (as if derived from a root svadh), but it is separated in that
of the TS. as sva-dha. pipaya : 3. s. pf. of pi swell, with lengthened
red. vowel (139, 9). so apam must be read as so *pani since a
must here be metrically elided (21 a ; p. 465, 17, 3). On apsv
antar see p. 450, 2 h [where apsviantah should be corrected to
apsvaintah]. vidhat6 : dat. of advantage (p. 314, B 1) ; on the
accent see p. 458, 11, 3. vasudh^yaya : dat. of purpose, ihid., B 2.
vi bhati : here Apam napat is thought of as the terrestrial Agni
appearing on the sacrificial altar.

3T WT^^ ^^^ Tmfik: II IT I ^T^%_ I ^^: i ^ \ "ffi^if^r: ii

8 y6 apsu a sucina daivlena Who in the waters, ivith bright

rtavajasra urviya vibhati : divinity, holy, eternal, ivklely shines

vaya id any a bhuvanani asya forth : as offshoots of him other

pra jayante viriidhas ca praja- heings and plants propagate them-

bhih. selves ivith progeny.

sucina daivyena : = divine brightness, rtava : note that in the
Padapatha the original short a is restored (cp. i. 160, 1). vayas :
other beings are his offshoots because he produced them ; cp. 2 d :
visvani bhiivana jajana. prajabhis : cp. ii. 33, 1, pra jayemahi
prajabhih.

fft^^T: xrf^ ^f^ ^M^: II cr^ i #^^ i ^f|^T^i^ i ^i^\ i

fft^^^i: I ^fr; I ^f^ I ^^: ii

74 APAM NAPAT [ii. 35, 9

9 Apam napad a hi asthad upa- The Smi of JVaters lias occupied

stham the lap of the prone (waters), (him-

jihmanam, urdhv6 vidyutam self) upright, clothing himself in

vasanah. lightning. Bearing his highest

tasya jy^stham mahimanam greatness, golden-hued, the swift

vahantir, streams floiv around (him).
hiranyavarnah pari yanti yah-

vih.

The lightning Agni is again described in this stanza, jihmanam
urdhvah : these words are in contrast ; cp. i. 95, 5 of Agni :
vardhate . . . asu jihmanam iirdhvah . . . upasthe he groivs in
them, upright in the lap of the prone, tasya mahimanam his great-
ness = him the great one. hiranyavarnas : because he is clothed in
lightning, pari yanti : cp. 3 a and 4 b. yahvis : the meaning of
the word yahva, though it occurs often, is somewhat uncertain :
it may be great (Naighantuka, Sayana), or swift (Koth), or young
(Geldner).

ff T^^T ^'^^^# II ffW^Tci: I ^fr I ^"^^ I f^i^^ I

ff T^^^t: I f 5f^ I iff#^ I w II

10 hiranyariipah, sa hiranyasam- He is of golden form, of golden

drg ; aspect ; this Son of Waters is of

Apam napat sed u hiranyavar- golden hue ; to him (coming) from

nah ; a golden tvomh, after he has sat

hiranyayat pari yoner nisadya, down, the givers of gold give food.
hiranyada dadati annam asmai.

In this stanza the terrestrial Agni is described. He is spoken of
as ' golden ' because of the colour of his flames. s6d : 48 a. pari
as a prp. here governs the abl. (176, 1 a). The golden source of Agni

ii. 35, 11] APAM NAP AT 75

may be the sun, as Durga thinks ; thus the solar deity Savitr is
spoken of as distinctively golden (cp. i. 35) ; but hiranyaya y6ni
may = hiranyagarbha (x. 121, 1) at the creation, when Agni was
produced from the waters (x. 121, 7). Sayana wishes to supply
rajate after ni§adya = having sat down shines. This is quite un-
necessary ; it is more natural to take c and d as one sentence,
nisadya referring to asmai : to him, after he has sat down, ihey give
(cp. 210). Note that the Pada text shortens the final vowel of
nisadya (cp. 164, 1). hiranyadas : that is, those who give gold
as a sacrificial fee, the patrons of the sacrifice. In a hymn in praise
of the daksina the sacrificial fee (x. 107, 2) it is said hiranyada
amrtatvam bhajante the givers of gold partalce of immortality, dadati :
3. pi. pr. act. of da give (p. 125, f. n. 4). annam : the oblation
(cp. 11 d).

?rf^5^ g^fT^: ^^T ^1 1 v^ I g^fT^: 1 ^'l 1 T^T 1

j[ tad asyanikam uta caru nama That face of his and the dear

apiciam vardhate naptur apam. secret name of the Son of Waters

yam indhate yuvatayah. sam grow. Of him, tvhom, golden-

ittha coloured, the maidens kindle thus,

hiranyavarnam : ghrtam annam ghee is the food.

asya.

anikam : the flaming aspect of Agni seen at the sacrifice, apic-
yam : secret ; cp. giihyam caru nama the dear secret name of Soma
(ix. 96, 16) ; the secret name of the Son of Waters grmvs means that the
sacrificial Agni, under his secret name of Son of Waters, grows in
the waters, cherished by them ; another way of expressing what is
said in 4 and 7. The cadence of b is irregular, the last syllable but
one being short instead of long (cp. p. 440). yuvatayas : the
waters (cp. 4 a), sam : the prp. after the vb. (p. 468, 20). ghrtam
annam asya : cp. ghrtanirnik in 4 d and subhv annam atti in 7 b.

76

APAM NAP AT

[ii. 35, 11

The general meaning of the stanza is : Agni, who in the hidden
form of Apam Napat is nourished in the waters, is at the sacrifice
fed with ghee.

«^^ ^# ^^^T?7^m^ 5^^

^t

^\iT??it: ^fr ^^5" ^f"T: II ^Tf^ I ^: i ^fi i ^^ i ^^if^: i

12 asmai bahunam avamaya sa-
khye
yajiiair vidhema namasa havi*-
bhih:

To Mm the nearest friend of
many tve offer ivorsliip tvith sacri-
fices, Jiomage, oblations : I rub
bright (his) bach ; I supxoort (him)

sam sanu naarjmi ; didhisami tvith shavings; I supply (him)

bilmair; tvith food; I extol (him) ivith

dadhami annaih. ; pari vanda stanzas.
rgbhih.

_ X

avamaya : lit. the loivest, that is, the nearest ; bahunam (accent,
p. 458, 2 a): of many (gods). In iv. 1, 5 Agni is invoked as avama
and n^distha nearest', and in AB. i. 1, 1 Agni is called the lowest
(avama) of the gods (while Visnu is the highest parama), because
he is always with men as the terrestrial fire, sam marjmi : cp.
marmrjyamanas in 4b; on the accent cp. i. 35, 9 c. The prp. sam
may be supplied with the other two following verbs, didhisami : pr.
ds. of d\i2i put ; accented as first word of a new sentence, bilmais :
ivith shavings, to make the newly kindled fire flame up. annals:
with oblations, dadhami : pr. of dha put

vS^^'^f fi^T f^^'^ II

^: I til ftl^: I ^^f^ I fT'ii fTff'^ I

W, I ^^T^l ^^TfC I ^^P^^TfTi^W* I
^^iT^ I Tf I ^^ I f^'^^ "

ii. 35, 14]

APAM NAP AT

77

sa im vrsajanayat tasu gar- He, the hull, generated in them

bham ; that germ ; he, as a child, suchs

sa im sisur dhayati; tarn rih- them; they Jciss him; he, the Son

anti;
s5 'pam napad anabhimlata-

varno
anyasyeveha taniia vivesa.

of Waters, of unfaded colour,
ivorJcs here with the hodi/ of
another.

Ill a and b Apam iiapat reproduces himself in the waters ;
in c and d he appears as the sacrificial fire on earth, im anticipates
garbham ; him, that is, a son. tasu : in the waters, as his wives,
im in b = them, the waters, who here are both the wives and
mothers of Apam napat. dhayati : cp. 5 d. rihanti : lit. licli,
as a cow the calf, so apam : here the a, though written must
be dropped after o, as in 7 c. anabhimlata-varnas : he is as
bright here as in the waters ; cp. hiranyavarnas in 10 b ; on the
Sandhi, cp. note on i. 1, 9 b. anyasya iva : of one who seems to be
another, but is essentially the same, iha : on earth, in the form
of the sacrificial Agni.

: asmin pad6 parame tasthivam-

sam,
adhvasmabhir visvaha didivam-

sam,
apo, naptre ghrtam annam vah-

antih,
svayam atkaih pari diyanti

yabvih.

^^^ifii: I f^W I ftf^^^Ml I

w^i: I ^g I ^ffi I ^^^ I M^* I
^^»l I ^^: I ^fr I ?l^f^ I ?^- »

Him stationed in this highest
place, shining for ever with un-
dimmed (I'ays), the Waters, bringing
ghee as food to (their) son, sivift,
themselves fly around with their
rohes.

pad6 param6 : in the abode of the aerial waters, adhvasmabhis :
a substantive has to be supplied : flames or rays ; cp. 4 c, sukr^bhih

78

APAM NAPAT

[ii. 35, 14

sikvabhir didaya. naptre : apam is omitted because apas im-
mediately precedes, atkais : the meaning of this word is not quite
certain, but it most probably means garment ; the commentators
give several senses. The expression perhaps implies that the waters
cover him up for protection or concealment, pari diyanti {61 fly) ;
cp. pari yanti in 4 b and 9 d, and pari tasthur in 3 d.

1^^ f%^ gfKr: II

^iTT^'^ I ^ I ^vjf^fTw: I ^^T^ I
^^imi^ I ^ ^ I ^^fi:^^: I g
iffim;i

f^^^ I T[\ I 5T^^ I V^ I ^?r^fi?T I

1^: I
1^ I ^1^ I ft^^ I g^^Ti: II

15 ayamsam, Agne, suksitim ja-

naya ;
ayamsam u maghavadbhyah su-

vrktim :
visvam tad bhadram yad avanti

devah.
brhad vadema vidathe suvirah.

I have hestoived, 0 Agni, safe
dtvelUng on the people ; I have also
hestoived a song of praise on the
patrons : auspicious is all that the
gods favour. We tvoidd, with
strong sons, speak aloud at divine
ivorship.

ayamsam : 1. s. s ao. of yam. Agne : the sacrificial Agni is here
addressed, janaya : 07i (our) people, by means of this hymn, suvrk-
tim : a hymn that will produce the fulfilment of their wishes.
bhadram : if a hymn finds favour with the gods, it will produce
blessings, vadema : the poet desires this also as a reward for his
hymn. The final hemistich also occurs at the end of ii. 23 ; and the
last Pada is the refrain of twenty-three of the forty-three hymns of
the second Mandala.

MITRi

The association of Mitra with Varuna is so intimate that he is addressed
alone in one hymn only (iii. 59). Owing to the scantiness of the information
supplied in that hymn his separate character appears somewhat indefinite.

iii. 59,1] MITRA 79

Uttering his voice, he marshals men and watches the tillers with unwinking
eye. He is the great Aditya who marshals, yatayati, the people, and the
epithet yatayaj-jana arraying men together appears to be peculiarly his.
Savitr (i. 35) is identified with Mitra because of his laws, and Visnu (i. 154)
takes his three steps by the laws of Mitra : statements indicating that Mitra
regulates the course of the sun. Agni, who goes at the head of the dawns
(that is to say, is kindled before dawn), produces Mitra, and when kindled
is Mitra. In the Atharvaveda, Mitra at sunrise is contrasted with Varuna
in the evening, and in the Brahmanas Mitra is connected with day, Varuna
with night.

The conclusion from the Vedic evidence that Mitra was a solar deity,
is corroborated by the Avesta and by Persian religion in general, where
Mithra is undoubtedly a sun-god or a god of light specially connected with
the sun.

The etymology of the name is uncertain, but it must originally have
meant 'ally' or 'friend', for the word often means 'friend' in the RV.,
and the Avestic Mithra is the guardian of faithfulness. As the kindly
nature of the god is often referred to in the Veda, the term must in the
beginning have been applied to the sun-god in his aspect of a benevolent
power of nature.

iii. 59. Metre : Tristubh, 1-5 ; Gayatri, 6-9.

fir^-m f ^ igfT^^ftcf II f^^T^t I f ^^i I ^i^cIC I ^i\^ II

1 Mitro janan yatayati bruvano ; Mitra speaJcing stirs men ; 3Iitra

Mitro dadhara prthivim uta supports earth and heaven ; Mitra

dyam ; regards the people tvith umvinJung

Mitrah krstir animisabhi caste : eye : to Mitra offer the oblation

Mitraya havyam ghrtavaj ju- zvith ghee.

hota.

yatayati : stirs to activity, bruvanas : by calling, that is,
arousing them ; cp. what is said of Savitr : * who makes all beings
hear him by his call ' (v. 82, 9) and ' he stretches out his arms that

80

MITKA

[iii. 59, 1

all may hear liirn ' (ii. 38, 2). Sayana interj^rets the word as being
praised or maldng a noise. Some scholars take the pt. with Mitras in
the sense of lie tvho calls himself il/ifra, but this in my opinion is
in itself highly improbable, while this construction cannot be shown
to exist in the KV., and even later seems only to occur when the
name immediately precedes, i. e. Mitro bruvanah. This Pada
occurs slightly modified in vii. 36, 2 as janam ca Mitro yatati
bruvanah. dadhara : pf. = pr. ; p. 342 a (cp. 139, 9) ; note that
the red. syllable of this pf. is never shortened in the Pada text
(cp. i. 154, 4). dyam : ace. of dyo (102, 3). animisa : inst. of
a-nimis ; it is characteristic of Mitra and Varuna to regard men
wuth unwinking eye. caste : 3. s. of caks ; on the Sandhi see
66 B 2 a. juhota : 2. pi. ipv. irr. strong form occurring beside the
regular jubuta (p. 144, B 3 a).

•vM

2 pra sa, Mitra, mart5 astu pra-

yasvan,
yas ta, Aditya, siksati vratena.
na hanyate, na jiyate tu6to :
nainam amho 'snoty antito na

durat.

Let that mortal offering ohla-
tions, 0 Mitra, le pre-eyninent tvho
pays obeisance to thee, 0 Aditya,
according to (thy) ordinance. He
who is aided by thee is not slain
nor vanquished : trouble reaches
him neither from near nor from far.

tvotas : tva must often be read as tua ; tnotas is therefore more
natural than the prosodical shortening (p. 437 a 4) of tva-utas. The
fourth Pada has one syllable too many as written in the Samhita
text. By dropping the a after o the correct number of syllables is
obtained, but the break ( ^) remains quite irregular (p. 440, 4 B).

iii- 59, 5] MITKA 81

I nw^^ ^f^^m ^f^^T: I mrTi^^: i ^f^?Tit. i ^ i ^^: i

3 anamivasa ilaya madanto, Free from, disease, dcligliting in

mitajnavo varimann a prthi- the sacred food, firm-lmeed on the

'^^^^' expanse of earth, abiding hij the

Adityasya vratam upaksiyanto, ordinance of the Aditya, maij tve

vayam Mitrasya sumatau siama. remain in the good will of Mitra.

variman : loc. (90, 2) with a ; note that variman is n., variman,
m. (p. 453, 9 e). Adityasya : that is, of Mitra.

i ^^ f^^ iT^^: gt^-t ^^^ i m^: , ^^^: , ^j^^ ,

n v^ ^^% ^u II ^fti I H^ I ^^^^% , ;^\^ „

t ayam Mitro namasiah su^^vo, This Mitra, adorable, most pro-

raja suksatr6 ajanista vedhdh : pitious, a king ivielding fair sway,

tasya vayam sumatau yajni- has been born as a disposer : may

y^®^^' '^ve remain in the goodivill of him

dpi bhadr^ saumanas^ siama. the holy, in his auspicious good

graces.
ajanista : 3. s. A. is ao. of Jan. vedhas : that is, as a wise moral
ruler; on the dec. see 83, 2 a. api : to be taken as a verbal prp.
with as be.

^^^^•ft ^^ g^^: I ^T^ilc^^i^if: i ^^ | g^^cf: i

^ f^T^ f mi ^€tfT II wft I Tw^vi I f f^: I ^ I ^ftrr: ii

1902

82 MITKA [iii. 59, 5

5 maham Adityo namasopasadyo The great Aditya, to he ap-
yatayajjano grnat6 sus^vah : proached tvith homage, stirring

tasma etat panyatamaya jiistam men, to the singer most propitious :
agnau Mitraya havir a juhota. to him most highly to he praisedf

to Mitra, offer in fire this accept-
ahle ohlation,

maham : 39. yatayajjanas : on the accent of governing cds. see
p. 455 K grnat^ : dat. of pr. pt. of gr sing ; accent, p. 458, 3.
jiistam : a j)p. of jus enjoy, with shift of accent when used as an adj.
meaning ivelcome (cp. p. 384). juhota : cp. note on 1 d.

6 Mitrasya carsanidhrto,
avo devasya sanasi,
dyumnam citrasravastamam.

OfMitra, the god who supports
the folh the favour hrings gain,
(his) tvealth hrings most hrilliant
fame.

carsanidhrtas : the Pada text restores the metrically lengthened
short Vowel of carsani. -dhrto 'vo : p. 465, 17, 3 ; cp. note on
i. 1, 9b. citrasravastamam: see note on i. 1, 5b.

isrfiT I ^: I ^ff ^ I f^^i I
f^^: I ^aj^ I ^iirm: i

7 abhi j6 mahina divam Mitra the rcnoivncd, tvho is

Mitr6 babhuva saprathah, superior to heaven ly his greatness,

abhi sravobhih prthivim : superior to earth hy his glories :

abhi bhu surpass takes the ace. mahina for mahimna : 90, 2.
divam : ucc. of dyu, 99, 5 : cp. dy6, 102, 3. babhuva : the pf.

iii. 59, 9]

BRHASPATI

83

here is equivalent to a pr. ; p. 342 a. In c babhuva must be
supplied with the repeated prp. ; cp. note on ii. 33, 2. The cadence

cp. p. 488, 3 a.

of c is irregular : — w w — instead of ^- — w

8 Mitraya panca yemire
jana abhistisavase :
sa devan visvan bibharti.

panca janah: the five peoples,

ftr^'Ri I ^ I ^f^T I
^: I iBfpTf^>j^^% I
w. I I^-r: I ft^K I ff 'ff^ II

To 3Iitra, strong to help, the five
peoples submit : he supports all the
gods.

here = all mankind.

yemire :

3. pi. pf. A. of yam (see p. 150, f. n. 1). bibharti ; 3. s. pr. P. of
bhr. visvan : this is the regular word for all in the RV. : its place
begins to be taken by sarva in late hymns. The general meaning
of the stanza is that gods and men are dependent on Mitra. The
cadence of c is trochaic instead of iambic (see p. 439 a).

T^ T^^T ^^: II

flr^: I f^g I ^g^ I
^^T^ I i^^^fi"^ I

9 Mitro, dev^su ayiisu,
janaya vrktabarhise
isa istavrata akah.

3IUra, among gods and mortals,
has provided food, according to the
ordinances he desires, for the man
tvhose sacrificial grass is spread.

ista-vratas : a Bv. agreeing with isas, food regulated by the
ordinances which Mitra desires, i. e. to be eaten according to fixed

rules.

BflHASPATI

This god is addressed in eleven entire hymns, and in two others conjointly
with Indra. He is also, but less frequently, called Brahmanas pati, ' Lord
of prayer', the doublets alternating in the same hymn. His physical
features are few : he is sharp-horned and blue-backed ; golden-coloured

G 2

84 BRHASPATI [iv. 50, l

and ruddy. He is armed with bow and arrows, and wields a golden hatchet
or an iron axe. He has a car, drawn by ruddy steeds, which slays the
goblins, bursts open the cow-stalls, and wins the light. Called the father
of the gods, he is also said to have blown forth their births like a black-
smith. Like Agni, he is both a domestic and a brahman priest. He is the
generator of all prayers, and without him sacrifice does not succeed. His
song goes to heaven, and he is associated with singers. In several passages
he is identified with Agni, from whom, however, he is much oftener distin-
guished. He is often invoked with Indra, some of whose epithets, such as
maghavan hoimtifid and vajrin ivielder of the holt he shares. He has thus
been drawn into the Indra myth of the release of the cows. Accompanied
by his singing host he rends Vala with a roar, and drives out the cows. In
so doing he dispels the darkness and finds the light. As regards his relation
to his worshippers, he is said to help and protect the pious man, to prolong
life, and to remove disease.

Brhaspati is a purely Indian deity. The double accent and the parallel
name Brdhmanas pati indicate that the first member is the genitive of
a noun brh, from the same root as brahman, and that the name thus
means 'Lord of prayer'.

He seems originally to have represented an aspect of Agni, as a divine
priest, presiding over devotion, an aspect which had already attained an
independent character by the beginning of the Rigvedic period. As the
divine brahman priest he seems to have been the prototype of Brahma, the
chief of the later Hindu triad.

iv. 50. Indra is invoked with Brhaspati in 10 and 11.
Metre : Tristubh ; 10 Jagati.

Hfr ftiTT ^fy^ 'T^l^^'l II BT: I f^i^i: i ^f^T i ^^if^^'l ii

2 yds tastambha sahasa vi jm6 Brhaspati who occupying three

antau seats ivith roar has propped asunder

Brhaspatis trisadhastho ravena, tvith might the ends of the earthy

tarn pratnasa rsayo didhianah him, the charming -tonguedt the

puro vipra dadhire mandraji- ancient seers, the icise, pondering,

hvam. placed at their head.

iv. 50, 2] BRHASPATI 85

vi tastdmbha : the prp. here follows the vb. and is separated
from It by an intervening word : p. 468, 20. jmas : gen. of jma
(97, 2). Pronounce jm6 antan (p. 437 a 4). Cosmic actions like
that expressed in a are ascribed to various deities. Bi^haspatis :
note that this cd. is not analysed in the Pada text, while its doublet
Brahmanas pati is treated as two separate words, trisadhasthas :
refers to the three sacrificial fires and is a term predominantly
applied to Agni, cp. v. 11, 2: purohitam Agnim naras trisa-
dhasth^ sam idhire men have Undled Agni as their domestic priest in
his triple seat ; on the accent see p. 455, 10 c a. ravena : referring to
the loud sound of the spells uttered ; the word is especially used in
connexion with the release of the cows from Vala ; cp. 4 c and 5 b.
pur6 dadhire : appointed their Purohita, a term frequently applied
to Agni, who is also continually said to have been chosen priest
by men.

^ 'g^H^: ^1^ i^iy^ ^'TiirT^: I gi^^rm: I ^i^: I

2 dhun^tayah supraketam mad- Who zvlth resounding gait, re-

^^*° joicing, 0 Brhaspati, for us have

B^haspate, abhi y^ nas tatasr^ attacked the conspict(ous,variegated,

prsantam srpram adabdham extensive, uninjured herd : OBrhas-

urvam ; p^ti, protect its dtvelling,
Brhaspate, raksatad asya yo-

nim.

This is a very obscure stanza, the allusions in which can only be
conjectured. The subject of a-c is not improbably the ancient
priests, mentioned in 1 c, who with the aid of Brhaspati recaptured
the cows confined in the stronghold of Vala. madantas : being
exhilarated with Soma, tatasr^ : 3. pi. pf. A. of tarns shake, p^san-
tarn : perhaps in allusion to the dappled cows contained in it.
supraketam: easij to recognize, i.e. by their lowing, cp. i. 62, 3

86

BRHASPATI

[iv. 50, 2

JBrJiaspati found the cows ; the heroes roared (vavasanta) tvith the ruddy
Jdne. The fourth Pada is a j^rayer to Brhaspati to protect the
recovered kine. Pada c is a Dvipada hemistich : see p. 448 a, rak-
satat : 2. s. ipv. of raks : on the accent see p. 467 Ac,

f f ^^ I ^T I ^T^l I xiTTvJ^f!: I

^H: I w I ^ I ^^^J^^» I f^ I %^:
g«}^i wp\v I ^^t: i^f^vj^T^^T:

3 Bfhaspate, ya parama paravad,
ata a ta rtasprso ni seduh.
tuthyam khata avata adridug-

dha
madhvah scotanti abhito virap-
sam.

0 Brhaspati, that ivhlch is the
farthest distance, from thence {com.-
ing) those that cherish the rite
have seated themselves for thee.
For thee springs that have been
dug, pressed out tvith stones, drip
superahundance of mead on all
sides.

ata a ni sedur : cp. ii. 35, 10 c. rtaspfsas : perhaps the gods ;
or the ancient seers mentioned in 1 c and perhaps in 2 : they have
come from the farthest distance and have seated themselves at the
Soma libation offered to thee, khatas . . . adridugdhas : two figures
alluding to the streams of Soma, which flows in channels and is
pounded with stones. madhvas : on this form of the gen. see
p. 81, f. n. 12.

f f ^f?t: I w^jm^ I ^^m^: I
TTf : I ^f?m: \ ^t^ i f^i^^i. i

4 Brhaspatih prathamam jaya-
mano

Brhaspati ivhcn first heing lorn
from the great light in the highest

iv. 50, 5] BRHASPATI 87

maho jyotisah, param6 vioman, heaven, scven-mouiJied, higJi-horn,

saptaasyas tuvijato ravena with his roar, seven-rayed, hleiv

vi saptarasmir adhamat tarn- asunder the darJcness.
amsi.

mahas : abl. of mah, agreeing with jyotisas (cp. 201 A 1). The
Sun is probably meant ; cp. ii. 35, 10 c. saptasyas in iv. 51, 4 is an
epithet of Angira (in iv. 40, 1 Brhaspati is Angirasa) ; it is parallel
to saptarasmi, an epithet applied also once to Agni and once to
Indra. ravena : cp. 1 b and 5 b. vi adhamat : ipf. of dham,
Agni and Surya are also said to dispel the darkness.

^^^^T^^fft^^T^ri; II ^fiT^^c^^ I ^T^T[^: I ^c^^ I "m^Jl II

5 sa sustiibha, sa rkvata gan^na He withthe well-praising, jubilant

valam ruroja phaligam ravena : throng hurst open tvith roar the

Brhaspatir usriya havyasudah enclosing cave : Brhaspati bellowing

kanikradad vavasatir lid ajat. drove out the lowing ruddy Jdne

that sweeten the oblation.

gan^na : the Ahgirases, who in i. 62, 3 are associated with Indra
and Brhaspati in the finding of the cows : Brhaspatir bhinad
adrim, vidad gah : sam usriyabhir vavasanta narah Brhaspati
cleft the mountain, he found the cows; the heroes (= the Ahgirases)
roared tvith the ruddy Mne. phaligam : the exact meaning of this
word does not clearly appear from its four occurrences ; but it must
have a sense closely allied to i^eceptacle : e. g. viii. 32, 25, ya udnah
phaligam bhinan, nyak sindhumr avasrjat tvho (Indra) cleft the
receptacle of water (and) discharged the stf earns downwards ; in three
passages it is spoken of as being rent or pierced, and twice is associated
with Vala ; and in the Naighantuka it is given as a synonym of
megha cloud, ravena : with reference both to Brhaspati and the
kine (cp. 5 d). havya-sudas : that is, with milk, kanikradat :
intv. pr. pt. of krand ; cp. 173, 3 ; 174 &. vavasatis : intv. pr. pt.
of vas (cp. 174).

88

BRHASPATI

[iv. 50, 6

G eva pitr6 visvadevaya vrsne
yajnair vidhema, namasa,havir-

bhih.
Brhaspate, supraja viravanto
vayam siama pat ay o rayinam.

T?^ I ft% I f^il[m^ I fl^ I

^^: I f^^^ I ^^^j I ff^tifir: i
l^w^ I ^simi: I ^i^nr: i
^^H. I wvf^ I ^fi^: I T^WT^ II

Then to the father that lelongs
to all the gods, the hully ive would
offer tvorship tvHh sacrifices, obei-
sance, and oblations. 0 Brhaspati,
tvith good offspring and heroes tve
woidd he lords oftvealth.

eva : with final vowel metrically lengthened. The sense of the
pel. here is: such being the case (cp. 180). pitr6 : Brhaspati. The
term is applied to Agni, Indra, and other gods, viravantas : that
is, possessing warrior sons, cp. i. 1, 3 c. vayam : this line occurs
several times as the final Pada of a hymn ; cp. viii. 48, 13.

^^^^f^ ^^ il^TW^ II

7 sa id raja pratijanyani vi^va
siismena tasthav abhi viriena,
Brhaspatim yah siibhrtam bi-

bharti,
valguyati, vandate purvabha-

jam.

^* I T^i TT^T I Trf?TvJW5«rrf^ i ft^ i

g^w I ^^^ I ^fH I ^"^W I

ff ^5rf?i^ I ^^: I g^^fT^ I f^'TfTT I
^^5^"^ I ^^^ I l^^i'T'R^ II

That hmg tvith his impulse and
his heroism overcomes all hostile
forces, who Jceeps Brhaspati tvcll-
nourished, honours him, andpraises
him as receiving the first (portion
of the offering).

abhi : the prp., as often, here follows the vb. siibhrtam bibharti :
lit. cherishes him as ivell-cherished (predicative). All three verbs
depend on yas, though the last two, as beginning a Pada and a
sentence, would even otherwise be accented, valguyati : note that
this denominative is treated as a cd. in the Pada text (cp. 175 A 1).
piirvabhajam : predicative.

iv. 50, 9] BRHASPATI 89

s ^ ^7^ ^fy^ wsfefir ^ w. I ^f!:i %f^ I giNff: i ^^ i ^ i

'rf^^^lTT TT^f^ ^ TrfH II ^f^^ I WWT I TT^ I 1^: I "^ II

8 sa it kseti siidhita 6kasi sv6, That king dtvells ivell-established

tasma ila pinvate visvadanim ; in Ms own abodCf to him the conse-
tasmai visah svayam eva nam- crated food altvays yields ahim-
ante, dance ; to him his subjects hoiv dotvn

yasmin brahma rajani purva 6ti. of their oivn accord, ivith whom the

priest has precedence.

kseti : from 1. ksi possess or dwell, sii-dhita : this form of the
pp. of dha is still preserved as the last member of cds. (otherwise
hita) ; the word is explained as su-hita in the AB. okasi sv6 :
cp. 8v6 dame in i. 1, 8c. ila: explained as food (annam) in AB.
viii. 26, 7, and as earth (bhumi) by Sayana. yasmin rajani : the
loc. here = in the presence of tvhom, in whose case ; the antecedent is
here put in the relative clause, while in 7 a it accompanies the corr.
(sa id raja). purva ^ti : with reference to this line the AB.
viii. 26, 9 remarks, purohitam evaitad aha thus one calls him a
Purohita ; cp. also AB. viii. 1, 5 : brahma khalu vat ksatrat
purvam the Brahmana certainly precedes the Ksatriya.

J ^rftfft ^^f^ 4 ^^Tf^ ^itfTT^?:?!: I ^^f?T I ^^l, I ^TTf^ I

irfT^^RIT^fT ^T ^^m I Trf?TvJ^^Tf^ I ^ I ^T I ^^J^^^TT I

^^^•% ^ '^f^^: ^xiftf^f ^w"^ i ^: i ^fr^: i f^wtf^ i

^^ TT^T r!^^f% 5^: II W^^ I TT^T I fT^ I ^^f^ I |^T: II

% apratito jayati sam dhanani Unresisted he wins wealth both

pratijanyani uta ya sajanya. belonging to his adversaries and

avasyave j6 varivah krnoti to his oivn people. The hing tvho

brahmane raja, tarn avanti de- for the priest desiring (his) help
vah. procures prosperity, Mm the gods

help.

90

BRHASPATI

[iv. 50, 9

After the statement in 7 that the king who honours Brhaspati
prospers, it is added in 8 and 9 that the king who honours the
Brahman, the counterpart among men of Brhaspati, also prospers.

jayati sam : prp. after the vb. (p. 285/). dhanani : he wins
wealth both abroad and at home, avasyave— avanti : both words
from the same root av : the gods help the king who helps the
Brahman.

vjf^^t ii^^T^T ^^^^ I

10 Indras ea somam pibatam,

Brhaspate,
asmin yajn6 mandasana, vrsan-

vasu :
a vam visantu indavah sua-

bhiivo ;
asni6 rayim sarvaviram ni yach-

atam.

0 Indra and Brhaspati^ drinlz
the Soma, rejoicing at this sacrifice,
0 ye of mighty wealth ; let the
invigorating drops enter you two;
hcstoiv on us riches accompanied
altogether ivith sons.

tndras ca : nom. for voc. (196 c a; cp. ca, p. 228, 1 and la),
pibatam : 2. du. ipv. of pa drinlx. mandasana : ao. pt. of mand =
mad. vrsan-vasu : here vrsan = mighty, great ; Sayana explains
the word as if it were a governing cd. (189 A), the normal form of
which would, however, be varsan-vasu (189 A 2 ; cp. p. 455 h).
Note that in the Pada text the cd. is first marked as Pragrhya with
iti and then analysed ; also that in the analysis the first member
here appears not in its pause form vrsan (65) but in its Sandhi form
with n as not final, rayim sarvaviram : that is, wealth with
offspring consisting of sons only ; a frequent prayer (cp. i. 1, 3 c).
yachatam : 2. ipv. pr. of yam. Here we have the intrusion of

I

IV

. 50, 11] BRHASPATI 91

a Jagati stanza in a Tristubh hymn (cp. p. 445, f. n. 7). In this
and the following stanza Indra is associated with Brhaspati, as in
the whole of the preceding hymn, iv. 49.

I ^ftr^ fw f^^cf H^vt^ TfH I

11 Brhaspata, Indira, vardhatam 0 Brhaspati and Indra, came

nah ; us to prosper ; let that 'benevolence

saca sa vam sumatir bhutu of yours he tvith us. Favour (our)

asm^. prayers ; arouse rewards ; weaken

avistam dhiyo ; jigrtam puram- the hostilities of foe and rivals.
dhir ;

jajastam ary6 vanusam aratih.

Brhaspata Indra : contrary to the general rule the second voc.
is here unaccented (p. 465, 18 a) ; this is doubtless because the two
are here treated as a dual divinity, as in the preceding hymn (iv. 49),
in every stanza of which they are invoked as Indra-Brhaspati.
Indra must be pronounced trisyllabically (cp. p. 15 d). vam : gen.
(109 a), bhutu : 3. s. ipv. root ao. of bhu. asm6 : loc. with saca
(177, 5) and (as in 10 d) Pragrhya (26 c). avistam : 2. s. du. ipv. of
the is ao. of av favour (145, 5). jigrtam : 2. du. red. ao. of gr
ivalzen ; accented because beginning a new sentence (p. 467 h).
dhiyas . . . piiramdhis : these words often appear side by side and
in contrast : the former then meaning jpraj/ers for gifts, the latter the
hestoival (dhi from dha hestotv) of plenty (puram an ace. ; cp. the Pada-
patha). puramdhTs here is also opposed to aratis (lit. lack of
liherality) in d. jajastam : 2. du. ipv. pf. of jas. aryas : gen. of
ari (99, 3) ; cp. note on ii. 12, 4. The genitives aryas and vanusam
are co-ordinate and dependent on aratis ; this appears from various
parallel passages, as aryo aratih hostilities of the foe (vi. 16, 27) ;

92 BRHASPATI [iv. 50, ii

aghany ary6, vanusam ar at ayah evil deeds of the foe, hostilities of
i ivals (vii. 83, 5) ; abhitim ary6, vanusam savamsi the onset of the
foe, the might of rivals (vii. 21, 9 d). 11 a = vii. 97, 9d.

usis

The goddess of Dawn is addressed in about twenty hymns. The personi-
fication is but slight, the physical phenomenon always being present to
the mind of the poet. Decked in gay attire like a dancer, clothed in light,
she appears in the east and unveils her charms. Rising resplendent as
from a bath she comes with light, driving away the darkness and removing
the black robe of night. She is young, being born again and again, though
ancient. Shining with a uniform hue, she wastes away the life of mortals.
She illumines the ends of the sky when she awakes ; she opens the gates
of heaven ; her radiant beams appear like herds of cattle. She drives
away evil dreams, evil spirits, and the hated darkness. She discloses the
treasures concealed by darkness, and distributes them bountifully. She
awakens every living being to motion. When Usas shines forth, the birds
fly up from their nests and men seek nourishment. Day by day appearing
at the appointed place, she never infringes the ordinance of nature and of
the gods. She renders good service to the gods by awakening all wor-
shippers and causing the sacrificial fires to be kindled. She brings the
gods to drink the Soma draught. She is borne on a shining car, drawn by
ruddy steeds or kine, which probably represent the red rays of morning.

Usas is closely associated with the Sun. She has opened paths for Surya
to travel ; she brings the eye of the gods, and leads on the beautiful white
horse. She shines with the light of the Sun, with the light of her lover.
Surya follows her as a young man a maiden ; she meets the god who
desires her. She thus comes to be spoken of as the wife of Surya. But as
preceding the Sun, she is occasionally regarded as his mother; thus she is
said to arrive with a bright child. She is also called the sister, or the elder
sister, of Night (x. 127), and their names are often conjoined as a dual
compound (usasa-nakta and ndktosasa). She is born in the sky, and is
therefore constantly called the * daughter of Heaven '. As the sacrificial fire
is kindled at dawn, Usas is often associated with Agni, who is sometimes
called her lover. Usas causes Agni to be kindled, and Agni goes to meet
the shining Dawn as she approaches. She is also often connected with the
twin gods of early morning, the Asvins (vii. 71). When the Asvins' car is
yoked, the daughter of the sky is born. They are awakened by her,
accompany her, and are her friends.

iv. 51, l]

USAS

93

Usas brings the worshipper wealth and children, bestowing protection
and long life. She confers renown and glory on all liberal benefactors of
the poet. She is characteristically bountiful (maghoni).

The name of Usas is derived from the root vas, to shine, forms of
which are often used with reference to her in the hymns in which she is
invoked.

iv. 51. Metre : Tristubh.
Tig li^^^TBj^ ^iTT^ II

^Tc!:i

s^tfir: I fTTf^: i ^g^i^ri: i ^wm: i
1^ I ff ^: I ^f?<Tt- 1 fti'TTff): I

TTg^ I mw^ I "f ^^« I ^^^ II

'i idam u tyat purutamam puras- This familiar t most frequent liglit

in the east, tvith clearness has stood
(forth) from the darkness. Note
may the Dawns, the daughters of
the sky, shining afar, make a path
for man.

taj
jyotis tamaso vayunavad asthat.
nunam divo duhitaro vibhatir
gatum krnavann TJsaso janaya.

tyad : see p. 297, 5. purutamam : because appearing every
morning ; hence Usasas the Dawns in d. tamasas : abl. dependent
on asthat = lid asthat. The word vayuna, though very frequently
used, is still somewhat uncertain in meaning. The commentators
explain it variously as marga road, prajnana cognition, and kanti
heatttif. Pischel favours the first of these. Sayana here explains
vayunavat as ' very beautiful or possessed of knowledge = showing
everything '. It probably here means ' making the way clear ', cp.
gatum in d. nunam : note that in the KV. this word always
means now. divo duhitaras : from the point of view of the daily
recurrence of the phenomenon. Dawn is pi. throughout this hymn,
gatum : cp. vi. 64, 1 : 'she makes all fair paths easy to traverse '.
krnavan : 3. pi. sb. ; explained by Sayana as 3. pi. ipf. ind.,
akurvan.

'^^ USAS [iv. 51, 2

^ w^ f^^T ^^^: ^T^i^^ ^w: \^x^\ f^^i: i '^^^: \ ht-

W^T^^f '^^: ^t^^t: II f^ I ^ f:f?T I ww^ I cT^^: i ^tt i

^i^^rf^: I ^51; I ^^: i ^T^gRT: ii

^ asthur u citra Usasah purastan, T/ie brilliant Daivns have stood

mita iva svaravd adhvar^su. in the east, like posts set up at

vi u vrajasya tamaso duara sacrifices. Shining they have un-

uchantir avran chiicayah pa- closed the tivo doors of the pen of

vakah. darlcness, bright and purifying.

Usasas : that is, each of the preceding Dawns and the present one.
mitas : pp. of mi fix. svaravas : that is, shining with ointment ;
cp. i. 92, 5 : svarum na p^so vidathesu anjan, citram divo
duhita bhanum asret the daughter of heaven has spread her brilliant
beam, like one ivho at divine ivorship anoints the post, the ornament
(of the sacrifice). Note that u in c is lengthened though followed by-
two consonants (p. 437 a 3). vrajasya : a simile with iva omitted ;
cp. i. 92, 4 ; gavo na vrajam vi Usa avar tamah Dawn has unclosed
the dai'Jmess as the cows their stall, dvara : the two folds of the door,
the dual of dvar often being used thus, vi : to be taken with
avran, 3. pi. root ao. of vr cover, uehantis : pr. pt. of 1. vas shine.
sucayah pavakah : these two adjectives very often appear in juxta-
position. On the pronunciation of pavaka see p. 437 a.

-^T^I^T^ii^T W3^: I -qvii^T^ I ^4: \ ^^^ff: i
^f^% ^'fi: ^iini: ^^-c^- ^f^y I wftfit I ^W^: i ^^'g i

^^^iTTOH^ mw^ II ^ftzriTT^T: I cTiT^: I f^^^t^ II

t^ uchantir adya citayanta bhojan Shining to-day may the bounteous
radhod^yaya Usaso maghonih. Dawns stimidate the liberal to the

iv. 51, 5]

USAS

95

acitre antah panayah sasantu, giving of ivealtJi. In dbsciirity let
abudhyamanas tamaso vima- the niggards sleep, unwaJcening in
dhye. the midst of darJmess.

citayanta : 3. pi. A. inj. ; explained by Sayana as an indicative :
prajnapayanti thei/ instruct.

8 fftf^*^: ^^^ ^+ ^T
^^ W% ^f^T ^it^

4 kuvit sa, devih, sanayo navo va
yamo babhuyad, XJsaso, v6

adya :
y^na Navagve, Angire, Dasagve
saptaasye, revati, revad usa ?

Shottid this he an old course or
a new for you to-day^ 0 divine
Dawns : (is it that) hy ivhich ye
have shone ivealth, ye ivealthy ones,
upon JSfavagva, Angira, and JDa-
sagva the seven-mouthed ?

babhuyat : op. pf. of bhu, accented on account of kuvit (cp. notes
on ii. 35, 1. 2). The general meaning is the hope that Dawn will bring
wealth to-day as of old. Navagva, Ahgiras, and Dasagva are the
names of ancients associated with Indra in the release of the cows
enclosed by the Panis and by Vala. The allusion in saptasye is
uncertain ; in iv. 50, 4 it is an epithet of Brhaspati, who is also
associated with the capture of the cows and may therefore be meant
here. The meaning would then be : bring us wealth to-day as ye
did to Navagva, Ahgiras, Dasagva and Brhaspati. revati revat :
these words are found connected in other passages also, iisa : 2. pi.
pf. act. of 1. vas shine.

^PCii^^T^ I g4^Tf^ I ^^: I
"ff i^^^^: I ^^: I ^^'^ I

96

USAS

[iv. 51,

5 yiiyam hi, devir, rtayugbhir For you, 0 goddesses, ivitli your

asvaih
pariprayatha bhuvanani sa-

dyah,
prabodhayantir, Usasah, sasan-

tam,
dvipac catuspac carathaya ji-

vam.

steeds yoked in due time, proceed
around the tvorlds in one day,
atvakening, 0 Batons, Mm tvJio
sleeps, the two-footed and the four-
footed living worlds to motion.

pariprayatha : accented owing to hi ; on the accentuation of
verbal prepositions see p. 469 B a. prabodhayantis : cp. i. 92, 9,
visvam jivam carase bodhayanti tvakening every living soul to
move, catuspad : note that catiir when accented as first member
of a cd. shifts its accent to the first syllable. This word, dvipad
and jivam are all neuter.

ill I f^fi: I W^T^ I ^^T I H'^TXlf^ I
^^T I f^i^^T I f^i?^: I ^^TTC I

if I f% 1 111^% I ^if iff : I ^^^: II

6 kiia svid asam katama purani
yaya vidhana vidadhiir rbhu-

nam?
siibham yae chubhra TJsasas

caranti,
na vi jnayante sadrsir ajuryah.

Where, pray, and which ancient
one of them (was it) at tvhich they
(the gods) imposed the tasks of the
Ehhus ? When the beaming daivns
proceed on their shining course, they
are not distinguished,alike,unaging.

asam : of the dawns, yaya : in a temporal sense = at whose
time, vidadhiir : they, the gods, enjoined : this probably refers to
the most distinctive feat of the Rbhus, that of making one bowl into
four ; cp. i. 161, 2 : ^kam camasam caturah krnotana, tad vo
deva abruvan ' make the one howl four ', that the gods said to you ;
that was one of their vidhana tasks, siibham : cognate ace. na vi
jnayante : they are always the same ; cp. i. 92, 10, punah-punar
jayamana purani samanam varnam abhi siimbhamana being

iv. 51, 8]

USAS

97

horn again and again^ ancient of days, adorning herself with the same
colour, where dawn is, as usually, spoken of as a single goddess
reappearing day after day, whereas in this hymn many individual
dawns that appear successively are referred to.

7 ta gha ta bhadra Usasah pu-

rasur,
abhistidyumna rtajatasatyah;
yasu ijanah sasamana ukthaih
stuvan, chamsan, cfravinam sa-

dya apa.

cTt: I '^ I cTt: I 3t^t: i ^^^: i W i
^g: I

^f^f^vJ^^Tt I ^ff^TcT^^^T: I

^Tg I t^T^: I i^^ttt't: i ^^t: i
^^^ I ^^1. 1 Ji^w^ I ^^: I ^^ II

TJiose indeed, those Dawns have
formerly been auspicious, splendid
in help, pimctuaUy true ; at ivhich
the strenuous sacrifcer ivith reci-
tations praising, chanting, has at
once obtained wealth.

On pur a with pf. see 213 A. ijanas : pf. pt. A. of yaj sacrifice.
Sasamana : pf. pt. A. of sam labour, stuvan chamsan = stuvan +
samsan (40, 1). The general meaning of the stanza is : former
dawns have brought blessings to the sacrificer ; may they do
so now.

cIT: I "^ I ^Tf^ I ^^^T I HT^Tc!: I
^flT^ri: I ^^^ I ^wt^t: i
^jm I 1^: I ^^^: I l^T^: I
i^TJ^: I ^ I ^^t: I ^3^^: I ^T% II

'8 ta a caranti samana purastat, They approach equally in the

samanatah samana papratha- east, spreading themselves equally
nah. from the same place. The god-

rtasya devih. sadaso budhana, desses waldng from the seat of
gavam na sarga, Usaso jarante. order, like herds of Mne let loose,

the Daivns are active.

1902

H

98 USAS [iv. 51, 8

samana : always in the same way. samanatas ; cp. i. 124, 3 :
prajanati iva, na diso minati as one icho knows (the way), she loses
not her direction, rtasya sadasah : abl. dependent on budhanah
(cp. 10) ; cp. i. 124, 3 ; rtasya pantham anv eti sadhii she follows
straight the path of order, budhanas : ao. pi, aivalung (intr.), not =
bodhayantyas tvaJcening (trans.) according to Sayana ; when A. and
without an object, budh is intr. ; cp. abodhi has awoke, said of
Usas (i. 92, 11 ; iii. 61, 6; vii. 80, 2). gavam na sargah: cp.
iv. 52, 5, prati bhadra adrksata gavam sarga na rasmayah the
auspicious rays (of dawn) have appeared like kine let loose, jarante :
are awake = are active, are on the move (cp. a caranti in a and
9 a, b) ; are praised (stuyante) according to Sayana.

'I^T^^: ^^^ ^^ifi: II g^i: I ^^: i ^'^^t I ^pri: ii

9 ta in nii eva samana samanir, Those Dawns even noiv equally

amitavarna Usasas caranti. the same, of unchanged colour,

guhantir abhvam asitam, riisad- move on ; concealing the hlack

bhih monster, bright tvith gleaming

sukras tanubhih, siicayo, rue- forms, hrilliant, beaming.

an ah.

On the accentuation of nv eva see p. 450, 2b. abhvam: cp.
i. 92, 5, badhate krsnam abhvam she drives away the black monster
(of night), riisadbhis: m. form irregularly agreeing with the f.
taniibhis. Note that the Pada text does not separate the endings
bhyam, bhis, bhyas, su from f. stems in long vowels, nor of m.
stems in a because the pure stem in these cases appears in an
altered form, e. g. priy6bhis, but pitr ^bhis.

I

iv. 51, 11] USAS 99

^"^^^ T^fT^: ^TiT II ^i^W I ^rf^: I ^T^: II

0 rayim, divo duhitaro, vibhatih 0 daughters of Heaven, do ye
prajavantam yachatasmasu, de- shining forth bestow on us, god-

vih. desses, tvealth accompanied ht/ off-

sionadavahpratibiidhyamanah, spring. Aivahing from our soft
suviriasya patayah siama. couch towards you, ive ivould he

lords of a host of strong sons.

yachata : pr. ipv. of yam, here construed with the loc. ; the
usual case is the dat. (200 A 1). pratibiidhyamanas : with a and
fibl., cp. budhana with abl. in 8 c.

<\ cTfi f^^ iff ffft ftHT^'^ fffl^ I 3: 1 ff ^: I ff|<TT: I f^i mrTt: i

^ w^ im^\ ^^'^g: i ^4 i g^ i ^^^: i ^tr^'^g: i

^^ ^TFT ^11^ ^% ^wi I ^T^ I ^^^: I ^"^3 I

<Tf:^ ^TTt ^f^ft ^ 1^ H flcl^ I ^: I ^ I ^tTT*!: I ^f^^ I ^ I

l^'^ II

1 tad vo, divo duhitaro, vibhatir For that I whose banner is the
lipa bruva, Usaso, yajnaketuh : sacrifice, 0 daughters of Heaven,
vayam siama yasaso janesu; implore you that shine forth, 0
tad Dyaus ea dhattam Prthivi Datvns: we would be famous among

ca devi. men ; let Heaven and the goddess

Earth grant that.

vibhatir : to be taken with vas. lipa bruve : with two ace.
(p. 304, 2). yajnaketus : the singer thus describes himself; in
i. 113, 19 the Dawn is called yajiiasya ketiih the signal of the
sacrifice, yasaso (accent, p. 453, 9 A a) janesu : this phrase fre-
quently occurs in prayers, vayam : the poet having in b spoken
in the sing, on his own behalf, now changes, as often, to the pi., so
as to include the others who are present, dhattam : 3. du. of dha,
accented, though not beginning a sentence, because of ea . . . ca
(seep. 4G8/3).

H 2

100

AGNI

[v. n, 1

AGNI

See Introduction to i. 1 on the na.ture of Agni
V. 11. Metre : Jagati.

1 Janasya gopa ajanista jagrvir
Agnih sudaksah suvitaya na-
vy as 3.
ghrtapratiko brhata divisprsa

Guardian ofthepeople, ivatchfiil,
most sUlfiil, Agni has leen horn
for renewed tvelfare. Butter-faced,
hrigJit, he shines forth hriUiantly

dyumad vi bhati bharat^bhiah for the Bharatas with lofty, heaven-
siicih. touching (flame).

gopas : 97, 2. ajanista : is ao. of jan generate, su-daksas :
a Bv. (p. 455 c a), suvitaya : final dat. (p. 314, B 2). navyase :
dat. of cpv. of nava new. ghrta-pratikas : cp. yasya pratikam
ahutam ghrt^na tvhose face is sprinlded with butter (vii. 8, 1) as an
analysis of the cd. brhata : supply t6jasa. bharat^bhyas : for
the benefit of (p. 314, 1) the Bharatas, the tribe to which the seer
belongs.

2 yajnasya ketiim, prathamam As banner of sacrifice, as first

pur6hitam, domestic p'iest, men have Icindlcd

Agnim naras, trisadhasthiS sam Agni in the threefold abode. (Com-

idhire. ing) on the same car %vith Indra

CAMPBaj^

V. 11. 3] AGNI 101

Indrena devaih. saratham sa and the gods may that most wise

barhisi InvoJcer sit down on the sacrificial

sidan ni h6ta yajathaya su- grass for sacrifice.
kratuh.

ketiim : in apposition to Agnim, in allusion to the smoke of
sacrifice ; cp. viii. 44, 10, hotaram . . . dhumaketum . . . yajnanam
ketiim the InvoJcer, the smoJce-hannered banner of sacrifices ; cp. 3 d.
prathamam : first-appointed in order of time, purohitam. : see
i. 1, 1. naras : N. pi. of nr (p. 91). tri-sadhasth6 : on the three
sacrificial altars ; Sandhi 67 b. sam idhire : pf. of idh kindle ; have
kindled and still kindle (cp. p. 342 a), saratham : adv. governing
Indrena and devais (cp. p. 309, 2). sidan ni : the ipf. expresses
that he sat down in the past when he became Purohita ; the prp. as
often follows the verb (p. 468, 20). yajathaya : final dat.
(p. 314, B 2).

^ m^i\ WT^% TRT^: ^N^ isi^i^^: l ^t^% ( Trft: i ^: i

3 asammrstojayasemat^rohsucir. Uncleansed thou art born bright

mandrah kavir lid atistho Vi- from thy tivo parents. Thou didst

vasvatah. arise as the gladdening sage of

ghrt^na tvavardhayann, Agna Vivasvant. With butter they

ahuta, strengthened thee, 0 Agni, in tvhom

dhumas te ketiir abhavad divi the offering is poured. Smoke be-

sritah. came thy banner that reached to

the sky.

asam-mrstas : pp. of mrj ivipe, opposed to siicis, though un-
cleansed, yet bright. matr6s : abl. du. : the two fire-sticks, from
which Agni is produced by friction, lid atisthas : 3. s. ipf. of stha
stand. Vivasvatas : gen. dependent on kavis ; the sage (a common
designation of Agni) of Vivasvant^ the first sacrificer. tva : the

102 AGNI . [v. 11. 3

caesura, which should follow this word (p. 442, 6), is here only
apparently neglected because the following augment may be treated
as dropped, avardhaj'^an : that is, made the fire burn up with the
ghee poured into it ; explained by a-huta. dhumas, &c. : aifords
an analysis of Agni's epithet dhumaketu (cp. note on 2 a), divi :
loc. of the goal (p. 325 h). Note the use of the imperfects as referring
to past events (p. 345, B).

^f^ ^mjn ^w^ ^^^^ II ^Rm: i f ^"rt: i |in% i ^i^g^^ ii

4 Agnir no yajnam lipa vetu Let Agni come straiglitivay to

sadhuya. our sacrifice. Men carry Agni

Agnim naro vi bharante grh^- hither and thither in every house.

grhe. Agni became the messenger, the

Agnir duto abhavad dhavya- carrier of oblations. In choosing

vahano. Agni they choose one who has the

Agnim vrnana vrnate kavikra- ivisdom of a seer.

turn.

vetu : 3. s. ipv. of vi. bharante : see note on bhr, ii. 33, 10 a.
grh6-grhe : 189 C a. du-tas : Agni is characteristically a messenger
as an intermediary between heaven and earth, dhavyavahanas :
Sandhi, 54. vrnanas : pr. pt. A. of 2. vr, clioosiug Agni as their
priest, vrnate : 3. pi. pr. A of 2 vr.

M gi^^^ ^^^Tm ^^^ g^ I T^l I ^ I ^^cl.i7fTi^ I ^=#: i

g4 ^^T ^^% t f^ I g^i ^^^T I \^K\ ^^ I iFii i^ I
^ f^^: m^^fw^^T^ft^ ^Hl I M: I f^'^liT^ I ^^^T: i

^ I gwf^ I l{M^ I ^^^f^ I '^ II

V. 11, 6] AGNI 103

5 tubhyedam, Agne, madhumat- For thee, 0 Agni, let this most

tamam vacas, honied sxoeecJi, for thee this prayer

tubhyam manisa iyam astu sam he a comfort to thy heart. The

hrd6, songs fill thee, as the great rivers

tuam girah, sindhum ivavanir the Indus, ivith potver, and

mahir, strengthen thee,
a prnanti savasa, vardhay anti ca.

tiibhya : this form of the dat. of tvam occurs about a dozen times
in the Samhita text beside the much commoner tubhyam (as in b) ;
it occurs only before vowels with which it is always contracted,
having only once (v. 30, 6) to be read with hiatus, manisa iyam :
in this and two other passages of the KY. the a of manisa is not
contracted in the Samhita text, because it precedes the caesura,
sam : in apposition, as a delight or comfort, sindhum iva : this
simile occurs elsewhere also ; thus f ndram ukthani vavrdhuh,
samudram iva sindhavah the hymns strengthen Indra as the rivers
the sea. a prnanti : from pr fll. savasa : because hymns, like
oblations, are thought to give the gods strength, vardhayanti : cs.
of vrdh grow ; accent, p. 466, 19 a.

6 tuam, Agne, Angiraso guha Thee, 0 Agni, the Ahgirascs

hitam discovered hidden, abiding in every

anv avindan chisriyanam vane- ivood. Thus thou art horn, tvhen

vane. ruhhed with mighty strength : they

sa jayase mathyamanah saho call thee the son of strength, 0

mahat : Angiras.
tuam ahuh sahasas putram,

Angirah.

104 AGNI [v. 11, 6

Angirasas : an ancient priestly family (cp. x. 14, 3-6), Agni being
regarded as their chief (cp. d and i. 1, 6). They are said to have
designed the first ordinances of sacrifice (x. 67, 2). giiha hitam
placed (pp. of dha) in hiding, concealed, explained by sisriyanam
vane ; having betaken himself (pf. pt. of sri) to, resting in, all tvood.
anv avindan : tliey found him out as a means of sacrifice ; Sandhi, 40.
vane-vane : 189 C a. sa : as such = as found in wood (cp. p. 294 h).
mathyamanas : pr. pt. ps. of math stir, being produced by the
friction of the kindling sticks. saho mahat : cognate B.GC. = ivith
mighty strength (cp. sahasa yo mathito jayate nrbhih he who ivhen
ndjbed hy men tvith strength is horn, vi. 48, 5) ; this being an
explanation of why he is called sahasas putram son of strength :
this, or sahasah sunuh, is a frequent epithet of Agni ; Sandhi,
43, 2 a. Angiras : see note on a.

parjAnya

This deity occupies quite a subordinate position, being celebrated in only
three hymns. His name often means ' rain-cloud ' in the literal sense ;
but in most passages it represents the personification, the cloud then
becoming an udder, a pail, or a water-skin. Parjanya is frequently
described as a bull that quickens the plants and the earth. The shedding
of rain is his most prominent characteristic. He flies around with a watery
car, and loosens the water-skin ; he sheds rain-water as our divine (asura)
father. In this activity he is associated with thunder and lightning. He
is in a special degree the producer and nourisher of ve<?etation. He also
produces fertility in cows, mares, and women. He is several times referred
to as a father. By implication his wife is the Earth, and he is once called
the son of Dyaus.

V. 83. Metre : 1. 5-8. 10. Tristubh ; 2-4. Jagati; 9. Anustubh.
^ff T^^ ^Wr f^^T^ I ^ff I ^^5?f j^ I 'T^^T I w I f^^T^ I

V. 83, 3]

PARJANYA

105

tavasam girbhir

Invoice the mighty one with these
songs; praise Parjanya ; seek to
tvin him ivith obeisance. Bellowing,
the hull of quickening gifts places
seed in the plants as a germ.

1 acha vada
abhih ;
stuhi Parjanyam ; namasa vi-

vasa.
kanikradad vrsabho jiradanu
r6to dadhati 6sadhisu garbham.

acha : with final vowel metrically lengthened in the second
syllable of the Pada. vada : the poet addresses himself, vivasa :
ds. of van win. kanikradat : see iv. 50, 5 d. vrsabhas : Parjanya.
jiradanu : Sandhi, 47 ; his quickening gift is rain = r^tas in d.
garbham : as apposition to r^tas, Parjanya quickens the growth
of plants with rain.

2 vi vpksan hanti uta hanti ra- He shatters the trees and he

ksaso : smites the demons : the ivhole ivorld

visvam bibhaya bhuvanam ma- fears him of the mighty tveapon.

havadhat. Even the sinless man flees before

utanaga isate vrsniavato, the mighty one, ivhen Parjanya

yat Parjanyah stanayan hanti thundering smites the evil-doers.
duskrtah.

bibhaya: pf. of bhi = pr. (p.342a). mahavadhat : a Bv. owing
to its accent (p. 455 c). vrsnyavatas : Parjanya ; abl. with verbs
of fearing (p. 316 b). anagas : with irr. accentuation of the priva-
tive an- in a Bv. (p. 455 ca and f. n. 2). This word is here contrasted
with duskrtas ; hence the uta before it has the force of even. On
the internal Sandhi of duskrt see 43, 2 a.

108 PAEJANYA [v. 83, 3

^fq^5^: W^ ^^ \ ^»t: II ^TTfi: I f^f ^ I ^^m: I ^ci; i tt^ i

^f[, I ^4^'^ I ^^% I ^^ I 'T^: II

3 rathi iva kasayasvam abhiksi-

pann,
avir dutan krnute varsiam aha.
durat simhasya stanatha ud

irate,
yat Parjanyah krnute varsiam

nabhah.

LiJce a charioteer lasJdng his
horses ivith a whip he maJces mani-
fest his messengers of rain. From
afar arise the thunders of the lion,
ivhen Parjanya maizes rainy the
shy.

rathi : N. of rathin, much less common than rathi, N. rathis.
The contraction rathiva also occurs in x. 51, 6 ; rathir iva is much
commoner and would have been metrically better here, dutan :
the clouds, simhasya stanathah : condensed for ' the thunders of
Parjanya like the roars of a lion. varsyam : predicative ace. ;
on the accent of this form and of varsyan in b, see p. 450, 2 h.
krnute : note that kr follo^YS the fifth class in the RV., krnoti, «&c. ;
karoti does not appear till the AV., cp. p. 145, 4.

TTT f%^# g^^T^ ^^'^\

IT I ^TcTt: I mf^ I ^f^f^ I f^^^: I
^(T^ I ^^M>: I f^f^ I ftM^ I ^s

ftf^r ^: I
^TT I f% W I g4^T^ I ^T^^ I
^i^^: I gf^ft^ I TtT^t I ^^fH II

4 pra vata vanti ; patayanti vi- The ivinds blow forth, the light-

dyiita ; nings fall ; the plants shoot up ;

ud6sadhir jihate; pinvate suah. heaven overflows. Nurture is horn

ira visvasmaibhuvanayajayate, for the tvhole world ivhcn Parjanya

yat Parjanyah prthivim r^tasa- quicJcens the earth icith seed.

vati.

V. 83, 6] PARJANYA 107

vanti, jihate (2. ha go) are both accented as antithetical (p. 468,
19 p) to the two following verbs patayanti (itv., 168), pinvate, which
are accented as beginning new sentences (p. 466, 19 A a) ; cp. also note
on badhate, i. 35, 9 c. On the secondary root pinv see 134, 4 /?.
ira : the rain shed by Parjanya makes the earth productive (cp.
1 c, d). Note that the preceding Jagati triplet (2-4) is bound
together by a refrain beginning with yat Parjanyah and varying
the idea * when Parjanya rains '.

;Ff A: ^-^^ ^ff i[^ ^1^ 11 w. I ^: I ^^ I ^ff I ^^ I ^f II

5 yasya vrat6 prthivt nannamiti ; In whose ordinance the earth
yasya vrat6 saphavaj jarbhuriti, hends toiv ; in zvhose ordinance
yasya vrata dsadhir visva- hoofed animals leap about; in

rupah : zvhose ordinance plants are omni-

sa nah, Parjanya, mahi sarma form, as such, 0 Parjanya, hestotv
yacha. mighty shelter on us.

yasya vrat^ : that is, in obedience to whose law. nannamiti :
int. of nam (see 173, 2 Z> ; 172 a). saphavat : that tvhich has hoofs,
used as a n. collective, jarbhuriti: int. of bhur quiver (174a).
osadhis : the following adj. visvarupah is most naturally to be taken
predicatively, like the verbs in a and b. sa : as nom. corr. followed
by the voc. : as such, 0 Parjanya. yacha : ipv. of yam.

if ff^ #r f f^ ^^^ T^^ f?^: I ^: i ff^: i ^^<t: i T'd^^ i

IT fxi;^^ ^^ ^^^ ^ttt: i it I fq^^ I f ^: i ^^w i ^ttt: i

^#r%^^ ^^f^(5%u; ^^T^ I ^%5T I ^^f^g^T I ^ I Tff I

i»^t f^f^^^T: ftm ^: II ^^: I t^^f^WI I '^iv I ftm I ^: ii

6 divo no vrstim, Maruto, rari- Give us, 0 Maruts, the rain

dhvam ; of heaven ; pour forth tlie streams

108 PARJANYA [v. 83, 6

pra pinvata vrsno asvasya dha- of your stallion. Hither with tJiis

rah. thunder come, pouring doivn the

arvan etdna stanayitnun^hi, ^vaters as the divine spirit our

apo nisincann asurah pita nah. father.

divas : this might be abl., from heaven, as it is taken to be by
Sriyana ; but it is more probably gen., being parallel to asvasya
dharah in b ; cp. ix. 57, 1, pra te dhara, divo na, yanti vrstayah
tht/ streams go forth like the rains of heaven, raridhvam : 2. pi. pr.
ipv. of ra .give (cp. p. 144, B 1 a). Marutas : the storm gods, as
associated with rain, are in a b invoked to bestow rain, which is
described as water shed by their steed (as also in i. 64, 6 and
ii. 34, 13). vrsno asvasya : = stallion. In c d Parjanya is again
addressed. stanayitnimehi : the accent alone (apart from the
Pada text) shows that this is a contraction not of -na ihi (which
would be -nehi), but of -na 6hi, which would normally be -naihi;
-n^hi is based on the artificial contraction -na ( = -na a) + ihi. The
same Sandhi occurs in indr^hi (i. 9, 1) for fndra a ihi. With
stanayitniina cp. stanayan in 2 d and stanathas in 3 c. apas =
vrstim in a and dharas in b. asurah pita nah : as appositional
subject of the sentence, with the 2. ipv. ihi; cp. sa in 5 d with the
voc. Parjanya and the 2. ipv. yacha. The two epithets are applied
to other gods also, such as Dyaus, whom in his relation to Earth
Parjanya most resembles.

^ ^fir ^^ ^^^ ^^TTT vi ^fH I ^^ I ^^^ I ^rnfiki w I ^: i
^^T 3T^^^ f^^T^i: II w: I ^^j^ I ^f!:vl^ct: I f^^mj^: II

7 abhi kranda ; stanaya ; garbham Belloiv toivards us; thunder;

a dha ; deposit the germ ; fly around with

ndanvata pari diya rathena. tliy tvater-hearing car. Draw icell

drtim sii karsa visitam nia- thy tvater-skin unfastened down-

ncam : ward: let the heights and valleys

sama bhavantu udvato nipadah. he level.

V. 83, 8] PAKJANYA 109

stanaya : accented as forming a new sentence, garbham : cp. 1 d,
r^to dadhati osadhisu garbham. dhas : 2. s. root ao. sb. of
1. dha. diya : with final vowel metrically lengthened, drtim :
the rain-cloud, here compared with a water-skin, doubtless like the
leather bag made of a goat-skin still used in India by water-carriers,
visitam (from si tie) : untied so as to let the water run out. nyan-
cam : predicative : = so that the untied orifice turns downward.
samas : that is, may the high and the low ground be made level by
the surface of the water covering both.

8 mahantam kosam ud aca, ni Draw up the great bucket, pour

sinca ; it doivn ; let the streams released

syandantam kulya visitah pu- flow forward. Drench heaven and

rastat. earth ivith ghee ; let there he a good

ghrt^na dyavaprthivi vi undhi ; drinJcing place for the cows.

suprapanam bhavatu aghnia-
bhyah.

The process of shedding rain is here compared with the drawing
up of a pail from a well and pouring out its contents. aca :
metrical lengthening of the final a. ni sinca : Sandhi, 67 c. puras-
tat : according to Sayana eastward, because ' rivers generally flow
eastwards'; but though this is true of the Deccan, where he lived,
it is not so of the north-west of India, where the RV. was composed,
ghrt^na : figuratively of rain, because it produces fatness or abun-
dance, dyavaprthivi : Pragrhya, but not analysed in the Pada
text (cp. i. 35, 1 b). undhi : 2. s. ipv. of ud ivet — unddhi. This
Pada is equivalent in sense to 7 d. suprapanam : note that in the

no

PAEJANYA

[v.

Pada text this compound is written with a dental n, indicating that
this was regarded by the compilers of that text as the normal
internal Sandhi (see 65 h).

9 yat, Parjanya, kanikradat,
stanayan hamsi duskrtah,
pratidam visvam modate,
yat kim ca prthivyam adhi.

^^^n.1 ff^ I T-^^* I
irf?t I f ^^ I f^K I ^?^ >
W[^ I f^jc I ^ I ^f^^-m: I ^f^ II

When, 0 Parjanya, hellowing
aloud, thundering, thou smitest the
evil-doers, this tt'hole world exults,
ivhatever is upon the earth.

yat Parjanya : cp. 2 d. hamsi : 2. s. pr. of han {m A 2). yat
kim ca: indefinite prn, whatever [19 h), explains idam visvam this
world ; if a verb were expressed it would be bhavati.

^^^: I ^^^ I ^c!:. I ^ Tt^ I g »

^m^ I
^^: I ^^Tf^ I ^f^^?^t \^\f^\
^^^^: I -mi^'^ I »ft^^T-?l I ^K\
^cT I TT^^T«r: I ^f^_^: i ^^l^T^ »

lOavarsir varsam : ud u sA gr- Thou hast shed rain : now wholk,

^^ • cease; thou hast made the deserts

akar dhanvani atietav4 u. passable again. Thou hast made

ajijana osadhir bhojanaya kam ; the plants to grow for the saU of

uta prajibhy o avido manis4m. food ; and thou hast found a hymn

of praise from (thy) creatures.

This concluding stanza, implying that Parjanya has shed abundant
rain, describes its results.

vi. 54, 1] PUSAN 111

avarsis : 2. s. s ao. of vrs. u su : on the Sandhi see 67 c ; on the
meaning of the combination, see under u and sii, 180. grbhaya :
this pr. stem is sometimes used beside grbhnati. akar : 2. s. root
ao. of kr. ati-etavai : cp. p. 463, 14 h a. ajijanas : cp. I d and 4 b.
kam : see 180. Here we have the exceptional intrusion of a Jagati
Pada in a Tristubh stanza (p. 445, f. n. 7). avidas : a ao. of vid
find, thou hast found = received. prajabhyas : abl., from creatures
in gratitude for the bestowal of rain.

PUS An

This god is celebrated in eight hymns, five of which occar in the sixth
Mandala. His individuality is vague, and his anthropomorphic traits are
scanty. His foot and his right hand are mentioned ; he wears braided hair
and a beard. He carries a golden spear, an awl, and a goad. His car is
drawn by goats instead of horses. His characteristic food is gruel

^ (karambha).

He sees all creatures clearly and at once. He is the wooer of his mother
and the lover of his sister (Dawn), and was given by the gods to the Sun-
maiden Surya as a husband. He is connected with the marriage ceremonial
in the wedding hymn (x. 85). With his golden aerial ships Piisan acts as
the messenger of Surya. He moves onward observing the universe, and
makes his abode in heaven. He is a guardian who knows and beholds all
creatures. As best of charioteers he drove downward the golden wheel of
the sun. He traverses the distant path of heaven and earth ; he goes to
and returns from both the beloved abodes. He conducts the dead on the

, far-off path of the Fathers. He is a guardian of roads, removing dangers
out of the way; and is called 'son of deliverance' (vimuco napat). He
follows and protects cattle, bringing them home unhurt and driving back
the lost. His bounty is often mentioned. ' Glowing ' (aghrni) is one of his
exclusive epithets. The name means ' prosperer ', as derived from pus,
cause to thrive. The evidence, though not clear, indicates that Pusan was
originally a solar deity, representing the beneficent power of the sun
manifested chiefly in its pastoral aspect.

4

vi. 54. Metre : Gayatri.

^ ^'^^f'^f^ w^^ II ^: I 5^ I T^ I Tf?i I w^^ ii

112 PUSAN [vi. 54, 1

1 sam, Pusan, vidiisa naya, Conjoin us, 0 Pusan, with one
y6 anjasanusasati, that knows, who shall straightivay
ya ev^dam iti bravat. instruct us, and tvho shall say (it

is) ^just here '.

vidiisa : inst. governed by the sense of association produced by
the combination of naya (ni lead) with sam : cp. p. 308, 1 a. The
meaning is: 'provide us with a guide', anu-sasati (3. s. pr. sb.) :
who shall instruct us where to find what we have lost, idam : not
infrequently, as here, used adverbially when it does not refer to
a particular substantive, bravat : 3. s. pr. sb. of bru.

T^ ^%f?f ^ W^^ II T^ I ^^ I Tf^ I "^ I ^^^ H

2 sam u Pusna gamemahi, We would also go with Fiisan,
yo grham abhisasati, who shall guide us to the houses,
ima ev^ti ea bravat. and shall say (it is) ^just these \

u : see p. 221, 2 ; on its treatment in the Pada text, p. 25, f. n. 2.
Pusna : see note on vidiisa, 1 a. gamemahi (a ao. op. of gam) :
ive would preferably go with Fusan as our guide, grhan : that is, the
sheds in which our lost cattle are.

^ ^^^ ^ Ti^f^ ^: I ^wm: I ^ I ft^f^ I

^ ^^i^ ^^ I ^ I ^si: I ^4 I Y^^ I

^ ^?^ cjj^ ^f%: II ^ Tfit I ^^ I ^% I ^f%: II

3 Pusnas eakram na risyati, Pumn's wheel is not injured, the
na k6s6 ava padyate ; well (of his car) falls not doivn ; nor
n6 asya vyathate pavih. does his felly waver,

no : = na u, also not ; on the Sandhi cp. 24. k6s6 va : on the
Sandhi accent, see p. 465, 17, 3. asya: unaccented, p. 452, Be.
Sayana explains eakram as Pusan's weapon, and pavis as the edge
of that weapon. But this is in the highest degree improbable

vi. 54, 6]

PCS AN

113

because the weapon of Pusan is a spear, an awl, or a goad ; while
his car is elsewhere mentioned, as well as the goats that draw it,
and he is called a charioteer.

8 ^"V ^^ f f%TE(Tfy^i[^

"^"^^ N^% ^^ II

4 y6 asmai havisavidhan,
na tarn Piisapi mrsyate :
prathamo vindate vasu.

^: I ^#f I ff^^ I ^^fi: I
^ I «T1I ^ I ^ft} I g^ I

Him tvho Ji as tvorshipped him icitli

oUation Pusan forgets not : he is

the first that acquires wealth.

asmai: Pusan; on the syntax, see 200, A If; on loss of accent,

see p. 452 B c, dpi : verbal prp. to be taken with mrs. prathamas :

the man who worships Pusan.

f^ I tt: I ^g I ^g I ^: I
55T I T^g I ^%rf: I
i?T I ^Tow: 1 ^g I ^: II

5 Pusa ga anu etu nah ;
Pusa raksatu arvatah ;
Pusa vajam sanotu nah.

Let Pusan go after our cows ;
let Pusan protect our steeds; let
Pusan gain looty for us.

anu etu : to be with them and prevent injury or loss, raksatu ;
to prevent their being lost.

^w^T^^ gj^fT: I

^^n^ ^^cTTfrT II

6 Pusann, anu pra ga ihi
yajamanasya sunvatah,
asmakam stuvatam uta.

??^ I ^ I TTI ^: I f;f| I

^^T^^T^ I g^ff: I

'WNi'l^ I ^^T3T^ I ^3^ II

0 Pusan, go forth after the coivs
of the sacrificer tvho presses Soma,
and of us tvho xwaise thee.

anu pra ihi : cp. p. 468, 20 a. yajamanasya : of the institutor
of the sacrifice, stuvatam : of the priests as a body.

1302 T

114

^^fr^Tf^TT 'iff II
7 makir nesan ; makim risan ;

PUSAN [vi. 54, 7

^Tf^: I %1[r^ I TTT^I^ I ft^ci; I
W[^H^ I ^T3F(^ i I[TfT I ^^ I

^w I ^htPt: I w I iff II

makim sam sari k^vate :
atharistabhir a gahi.

Let not any one 1)6 lost ; let it
not he injured; let it not suffer
fracture in a pit: so come hack
tvith them uninjured.

nesat: inj. ao. of nas he lost (see 149 a 2). risat : a ao. inj. of
ris. sari : ps. ao. inj. of sr crusJi. aristabhis : supply gobhis.

t^^ TT^ T^l II

^T!^^*?: I i^Tjpi I '^K I
^i§f*T^i^ite^%^^Fm:i
iiTT^fi: I TT^: I t^l II

8 srnvantam Pfisanam vayam,
iryam anastavedasam,
isanam raya imahe.

Famn, who hears, the ivatchful,
tvhose property is never lost, ivlio
disposes of riches, we approach.
anasta-vedasam : who always recovers property that has been
lost ; he is also called anasta-pasu : whose cattle are never lost ; cp.
1, 2, 5, 6, 7. rayas : gen. dependent on isanam (see 202 A a).
imahe : 1. pi. pr. A. of i go governing the ace. Pusanam :
cp. 197 A 1.

^cTlt^ Tf ^f^ I

^^ I fl^ I ^% I ^^^ I
if I f^^^ I ^^T I ^1 I

^fin;- 1 % I Tfi ^rf^

9 Pusan, tava vrat6 vayam 0 Pusan, in thy service may ice

na risyema kada cana : never sufftr injury: we are thy

stotaras ta iha smasi. praisers here.

Pusan tava : note the Sandhi (40, 2). vrat6 : that is, while

abiding in thy ordinance, smasi : 1. pi. of as he ', c gives the reason
for the hope expressed in a b.

vii. 49] APAS 115

10 pari Pusa parastad Let Tusan put his r/^/^^ hand

dhastam dadhatu daksinam : around us from afar : let him drive

piinar no nastam ajatu. up for us again what has been lost.

parastad : the a to be pronounced dissyllabically (cp. p. 437. a 8).
pari dadhatu : for protection, dhastam = hastam : 54. nastam:
from nas he lost; cp. anastavedasam in 8b. ajatu: the meaning
of the vb. shows that by the n. nastam what is lost cows are
intended.

APAS

The Waters are addressed in four hymns, as well as in a few scattered
verses. The personification is only incipient, hardly extending beyond the
notion of their being mothers, young wives, and goddesses who bestow
boons and come to the sacrifice. They follow the path of the gods. Indra,
armed with the bolt, dug out a channel for them, and they never infringe
his ordinances. They are celestial as well as terrestrial, and the sea is their
goal. They abide where the gods dwell, in the seat of Mitra-Varuna, beside
the sun. King Varuna moves in their midst, looking down on the truth
and the falsehood of men. They are mothers and as such produce Agni.
They give their auspicious fluid like loving mothers. They are most
motherly, the producers of all that is fixed and that moves. They purify,
carrying away defilement. They even cleanse from moral guilt, the sins
of violence, cursing, and lying. They also bestow remedies, health, wealth,
strength, long life, and immortality. Their blessing and aid are often
implored, and they are invited to seat themselves on the sacrificial grass to
receive the offering of the Soma priest.

The Waters are several times associated with honey. They mix their
milk with honey. Their wave, rich in honey, became the drink of Indra,
whom it exhilarated and to whom it gave heroic strength. They are
invoked to pour the wave which is rich in honey, gladdens the gods, is the
draught of Indra, and is produced in the sky. Here the celestial Waters
seem to be identified with the heavenly Soma, the beverage of Indra.
Elsewhere the Waters used in preparing the terrestrial Soma seem to be
nieant. When they appear bearing ghee, milk, and honey, they are

I 2

116

APAS

[vii. 49, 1

accordant with the priests that bring well-pressed Soma for Indra. Soma
(viii. 48) delights in them like a young man in lovely maidens ; he ap-
proaches them as a lover; they are maidens who bow down before the
youth.

The deification of the Waters is pre-Vedic, for they are invoked as dpo in
the Avesta also.

vii. 49. Metre: Tristubh.

err: i ^4: 1 1^: i vi i tt^i ^^srw

1 samudrajyesthah salilasya ma-
dhyat
pun an a yanti anivisamanah :
f ndro ya vajri vrsabho rarada,
ta apo devir iha mam avantu.

Having the ocean as their chief,
from the midst of the sea, xnirify-
ing, they flow unresting : let those
Waters, the goddesses, for whom
Indra,tlieheareroftlie'bolt,the might II
one, opened a path, help me here.

samudra-jyesthas : that is, of which the ocean is the largest,
salilasya : the aerial waters, referred to as divyas in 2 a, are meant,
punanas : cp. pavakas in c. anivisamanas : cp. i. 32, 10, where
the waters are alluded to as atisthantis and anivesanas standing not
still and resting not. rarada : of Indra, it is said elsewhere (ii. 15, 3),
vajrena khany atrnan nadinam with his holt he pierced channels for
the rivers, ta apo, &c. is the refrain of all the four stanzas of this
hymn.

m ^^T l^ftl ^T'i^^ II m: I ^4: 1 1^: i p i 'TT'li ^^^5 H

vii. 49, 4] APAS

2 ya Apo dlvya uta va sravanti
khanitrima uta va yah svayam-

jah ;
sanmdrartha yah siicayah pa-

vakas :
ta Apo devir iha mam avantu.

117

Tlie Waters that come from
heaven or that flotv in channels or
that arise spontaneoush/, that clear
and purifying have the ocean as
their goal : let those Waters, the
goddesses, help me here.

divyas : that fall from the sky as rain : cp. salilasya madhyat
in 1 a. khanitrimas : that flow in artificial channels : cp. Indro
ya rarada in 1 c. svayamjas : that come from springs, samud-
rarthas : that flow to the sea ; cp. samudrajyesthah punana
yanti in 1 a, b. pavakas : this word here and elsewhere in the
RV. must be pronounced pavaka (p. 437 a 9).

? ^T^t TT^T ^^Tlit ^Tf^ ^^

^TOTJi I TT^T I ^^Tn: I mf^ I ^w I

iT^vj^: I ^^^: I ^t: i ^lym: \
m: I ^4: i ^^1: 1 1:1 1 ^J^^ 1 ^^irr ii

3 yasam raja Varuno yati ma-
dhye,
satyanrt^ avapasyan jananam,
madhuscutah sucayo yah pa-
vakas :
ta Apo devir iha mam avantu.

In the midst of ivhom King
Varuna goes looJdng dotvn upon
the truth and untruth of men, who
distil siveetness, clear and purify-
ing : let those Waters, the god-
desses, help me here.

Varunas : this god (vii. 86) is closely connected with the waters,
for the most part those of heaven, avapasyan : this shows that
the celestial waters are here meant ; on the Sandhi see 40, 1.
satyanrt^ : Pragrhya (26 ; cp. p. 437, note 3) ; accent : p. 457, 10 e.
Note that Dvandvas are not analysed in the Pada text, madhu-
sciitas : that is, inherently sweet.

8 ^ TT^I ^^^ ^Tg ^^> ^ig I TT^T I ^tw: i ^ig i ^W: i

118 APAS [vii. 49, 4

m w?T l^fTf ^t4^^ II m: i w4: 1 1^: i ff i itt^i ^^^ ii

4 yasu raja Varuno, yasu Somo, In tvJiom King Varum, imvliom

Visve deva yasu urjam mad- Soma, in ivhom the All-gods drink

anti ; exhilarating strength, into tvhom

vaisvanaro yasu Agnih pra- Agnl Vaisvdnara has entered : let

vistas : those Waters, the goddesses, helx)

ta Apo devir iha mam avantu. me here.

urjam : cognate ace. with madanti (cp. 197 A4) = obtain vigour
in exhilaration, that is, by drinking Soma which is associated with
the Waters, vaisvanaras : helonging to all men, a frequent epithet
of Agni. pravistas : Agni's abode in the Waters is very often
refeiied to; cp. also his aspect as Apam napat 'Son of Waters'
(ii. 85).

MITEA-VAHUNA

This is the pair most frequently mentioned next to Heaven and Earth.
The hymns in which they are conjointly invoked are much more numerous
than those in which they are separately addressed. As Mitra (iii. 59} is
distinguished by hardly any individual traits, the two together have prac-
tically the same attributes and functions as Varuna alone. They are con-
ceived as young. Their eye is the sun. Reaching out they drive with the
rays of the sun as with ai?ms. They wear glistening garments. They
mount their car in the highest heaven. Their abode is golden and is
located in heaven ; it is great, very loft}^ firm, with a thousand columns
and a thousand doors. They have spies that are wise and cannot bo
deceived. They are kings and universal monarchs. They are also called
Asuras, who wield dominion by means of maya occult power, a term mainly
connected with them. By that power they send the dawns; make the sun
traverse the sky, and obscure it with cloud and rain. They are rulers and
guardians of the whole world. They support heaven, and earth, and air.

They are lords of rivers, and they are the gods most frequently thought
of and prayed to as bestowers of rain. They have kine yielding refresh-
ment, and streams flowing with honey. They control the rainy skies and
the streaming waters. They bedew the pastures with ghee (= rain) and the

vii. 61, 2] MITRA-VARUNA 119

spaces with honey. They send rain and refreshment from the sky. Rain
abounding in heavenly water comes from them. One entire hymn dwells
on their powers of bestowing rain.

Their ordinances are fixed and cannot be obstructed even by the immortal
gods. They are upholders and cherishers of order. They are barriers
against falsehood, which they dispel, hate, and punish. They afflict with
disease those who neglect their worship.

The dual invocation of these gods goes back to the Indo-Iranian period,
for Ahura and Mithra are thus coupled in the Avesta.

vii. 61. Metre : Tristubh.

^ ;R5^ TT^^T f^%cT II w I ^^K I Tf(m^ I w I f^"^?! II

1 ud vam caksur, Varuna, supra- Up the lovely eye of you two

tikam gods, 0 (Mitra and) Varuna, rises,

devayor eti Surias tatanvan. the Sun, having spread (his light);

abhi yo visva bhuvanani caste, he ivho regards all heings observes

sa manyum martiesu a ciketa. their intention among mortals.

caksus : cp. vii. 63, 1, lid u eti . . . Suryah . . . caksur Mitrasya
Varunasya up rises the Sun, the eye of Mitra and Varuna. Varuna :
has the form of the voc. s., which could be used elliptically ; but the
Padapatha takes it as the shortened form of the elliptical dual Varuna
(cp. 193, 2 a) ; cp. deva in 7 a. It is, however, difficult to see why
the a should have been shortened, because it conforms to the normal
break (^ w— ) of the Tristubh line (see p. 441). abhi . . . caste : the
Sun is elsewhere also said to behold all beings and the good and
bad deeds of mortals, manyum : that is, their good or evil
intentions, ciketa : pf. of cit perceive (cp. 139, 4). In d the caesura
irregularly follows the third syllable.

5^ IT ^ ^ fjt^T^^Wr|m^ IT I ^V^ I ^: I f^^T^wl I ^fTi^ I

ftift ^^ff^ ^^^f^^tt 1 f^^^ I w^jf^ I ^4^^ I 5^f^ I

120 MITRA-VARUNA [vii. 61, 2

w I ^c(^ I "^mi I ^ I ^T^: I ^^
Tfiiii

2 pra vam sa, Mitra-Varunav, Forth for you two, 0 Mitra-

rtava Vanina, this pious priest, heard

vipro manmani dirghasriid afar, sends his hymns, that ye may

iyarti, favour his prayers, ye wise ones,

yasya brahmani, sukratu, a- that ye may fiU his autumns as it

vatha, tvere ivith ivisdom.

a yat kratva na saradah pr-

naithe.

iyarti : 3. s. pr. of r c/o. yasya . . . avathas = yat tasya
avathas : on the sb. with relatives see p. 356, 2. sukratu : see
note on rtavari, i. 160, 1 b. The repeated unaccented word in the
Pada text here is not marked with Anudattas because all unaccented
syllables following a Svarita are unmarked, a prnaithe : 2. du. sb.
pr. of prn fill. The meaning of d is not quite certain, but is
probably 'that ye who are wise may make him full of wisdom
all his life '. saradas : autumns, not varsani rains (which only
occurs in the AV.), regularly used in the RV. to express years of
life, because that was the distinctive season where the RV. was
composed.

^^iT^Tfft ^f^f^T^ T^^WT

IT I Y^: I f^^n^^I I ?f^T: I
n I f5^: I ^^Tr[^ I If tt: I l^Tf Tf^

g^j^Tf I

^it: I f ^T% xf^ I ^^5 I ftjl I
^^^ I ^ct: I ^fnif^^i ^^'TTiirT II

3 prd ur6r, Mitra- Varuna, prthi-
vyah,

From the wide earth, 0 Mitra-
Varuna, from the high lofty sky,

vii. 61, 4] MITRA-VARUNA 121

pra diva rsvad brhatah, su- 0 bounteous ones, ye have placed

danu, pour spies that go separately, in

spaso dadhathe osadhisu viksii plants and abodes, ye that protect

rdhag yato, 'nimisam raksa- ivith unwinMng eye.
mana.

ur6s : here used as f. (as adjectives in u may be : 98), though the
f. of this particular adj. is otherwise formed with i : urv-i. sudanu :
see note on sukratu in 2 c. spasas : the spies of Varuna (and
Mitra) are mentioned in several passages. dadhathe : Pragrhya
(26 b). osadhisu : the use of this word seems to have no special
force here beyond expressing that the spies lurk not only in the
houses of men, but also outside, yatas : pr. pt. A. pi. of i go.
auimisam : ace. of a-nimis f. non-winking, used adverbially, to be
distinguished from the adj. a-nimisa also used adverbially in the
ace. The initial a must be elided for the sake of the metre.

T{ ^^rt^T 1^^ fTTTT^ II IT I ^^iTT^T I ^^^^ I f^TT^ II

4 samsa Mitrasya Varunasya dha- I will praise the ordinance of

ma : 3Iitra and Varuna : their force

siismo rodasi badbadhe mahitva. presses apart the tivo ivorlds ivith

ayan masa ayajvanam avirah ; might. May the months of non-

pra yajnamanma vrjanam tirate. sacrificers pass ivithout sons ; may

he whose heart is set on sacrifice
extend his circle.

samsa : this form may be the 2. s. P. ipv. with metrically
lengthened final vowel, as the Pada text interprets it ; or the 1. s.
sb. P. (p. 125). The latter seems more likely because the poet
speaks of himself in the 1. prs. (twice) in 6 a, b also, badbadhe :
int. of badh (174 a) ; cp. vii. 23, 3, vi badhista sya rodasi mahitva
he has pressed asunder the two ivorlds with his might, mahitva : inst.

122 MITRA-VARUNA [vii. 61, i

(p. 77). ayan : 3. pi. pr. sb. of i go (p. 130). aviras : predicative =
as sonless ; on the accent see p. 455, 10 c a. yajnamanma : con-
trasted with ayajvanam (accent p. 455, f. n. 2). pra tirate : 3. s.
sb. pr. of tf cross ; this cd. vb. is often used in the sense of pro-
longing life (A. one's own, P. that of others), here of increasing
the number of one's sons (as opposed to aviras in c) ; cp. pra y6
bandhum tirante, gavya prncanto asvya m^SLghsnod tvJio further their
Idn, giving abundantly gifts ofcoivs and horses (vii. 67, 9).

^f : ^^ ^^m ^RT^t

visva,

vrsanav, ima

• • • ^

5 amura,

vam,
na yasu citram dadrse, na ya-

ksam.
driihah sacante anrta jananam :
na vam ninyani acite abhuvan.

0 tvise mighty ones, all tliese
(praises) are /or you two, in which
no marvel is seen nor mystery.
Avengers follow the falsehoods of
men : there have been no secrets
for you not to Imow.

The interpretation of this stanza is uncertain. Following the
Padapatha I take amura to be a du. m. agreeing with vrsanau, but
visva for visvas (contrary to the Pada) f. pi. N. agreeing with imas
these (sc. stutayas). na citram : that is, no deceit or falsehood.
dadrse : 3. s. pf. A. with ps. sense, as often (cp. p. 842 a), driihas :
the spies of Varuna (cp. 3 c). na ninyani : explains c : there is
nothing hidden from you. a-cite : dat. inf. (cp. 167, 1 a).

^% I i^T*^ I f^^m^T I ^i^T^: I
3T I ^T^ I ^^Tf^ I ^^"^ I ^f^ I

VI

ii. 61, 7]

MITRA-VARUNA

123

• sam u vam yajnam mahayam

namobhir ;
huv6 vam, Mitra-Varuna, sa-

badhah.
pra vam manmani rcase navani ;
krtani brahma jujusann imani.

With reverence I ivill consecrate
for you the sacrifice ; I call on you
two, Mitra-Varuna, with seal.
(These) netv thoughts are to ^praise
you ; may these prayers that have
heen offered he pleasing.

sam mahayam : 1. s. inj. cs. of mah. huve : 1. s. pr. A. of
hu call, sabadhas : note that the pel. sa is separated in the Pada
text, though the privative pel. a is not. pra . . . rcase : dat. inf.
from arc praise (see p. 192, hi; cp. p. 463^ notes 2 and 8). navani :
the seers often emphasize the importance of new prayers, brahma :
n. pi. ; see 90, p. 67 (bottom) and note 4. jujusan : 3. pi. sb. pf. of
jus (140, 1).

f%^Tf^ %h fq^ri ftfr ^

T^T^ I I^T I HT^^fff^: I ^^vf^Till

ft^f^ I f ti^T I f^^Tm, I ^x: I ^: i
•^^5r; I mjT I ^f^if^: I ^^T I ^: ii

I iyam, deva, purohitir yuva- This priestly service, 0 gods, has

bhyam he en rendered to you two at sacri-

yajn^su, Mitra- Varunav, akari ; fices, 0 Mitra- Varuna. TaJce us

visvani durga piprtam tiro no. across all hardships. Do ye protect

yuyam pata suastibhih sada us evermore with hlessings.

nah.

This final stanza is a repetition of the final stanza of the preceding
hymn (vii. 60) ; d is the refrain characteristic of the hymns of the
Vasistha family, concluding three-fourths of the hymns of the seventh
Mandala.

deva : voc. du., shortened for deva (cp. Varuna in 1 a) as restored
in the Pada text, yuvabhyam : note the difference between this
form and yuvabhyam, dat. du. of yiivan youth. Mitra- Varunau :
note that in the older parts of the RV. the du. ending au occurs

124 MITRA-VARUNA [vii. 6i, 7

only within a Pada before vowels, in the Sandhi form of av.
akari : ps. ao. of kr do. piprtam : 2. du. ipv. pr. of pr put across.
yuyam : pi., scil. devas, because the line is a general refrain
addressed to the gods, not to Mitra-Varuna.

SURYA

Some ten hymns are addressed to Surya. Since the name designates the
orb of the sun as well as the god, Surya is the most concrete of the solar
deities, his connexion with the luminary always being present to the mind
of the seers. The eye of Surya is several times mentioned ; but Surya
himself is also often called the eye of Mitra and Varuna, as well as of
Agni and of the gods. He is far-seeing, all-seeing, the spy of the whole
world ; he beholds all beings, and the good and bad deeds of mortals. He
arouses men to perform their activities. He is the soul or guardian of all
that moves or is stationary. His car is drawn by one steed called etasa,
or by seven swift mares called harit haijs.

The Dawn or Dawns reveal or produce Surya ; he shines from the lap of
the Dawns ; but Dawn is also sometimes Surya's wife. He also bears the
metronymic Aditya or Aditeya, son of the goddess Aditi. His father is
Dyaus or Heaven. The gods raised him who had been hidden in the ocean,
and they placed him in the sky ; various individual gods, too, are said to
have produced Surya or raised him to heaven.

Surya is in various passages conceived as a bird traversing space ; he is
a ruddy bird that flies ; or he is a flying eagle. He is also called a mottled
bull, or a white and brilliant steed brought by Dawn. Occasionally he is
described as an inanimate object : he is a gem of the sk}^ or a variegated
stone set in the midst of heaven. He is a brilliant weapon (ayudha) which
Mitra-Varuna conceal with cloud and rain, or their felly (pavi), or a bril-
liant car placed by them in heaven. Surya is also sometimes spoken of as
a wheel (cakra), though otherwise the wheel of Surya is mentioned. Surya
shines for all the world, for men and gods. He dispels the darkness,
which he rolls up like a skin, or which his rays throw off" like a skin into
the waters. He measures the days and prolongs life. He drives away
sickness, disease, and evil dreams. All creatures depend on him, and the
epithet 'all-creating' (visvd-karman) is once applied to him. By his
greatness he is the divine priest (asury^ purohita) of the gods. At his
rising he is besought to declare men sinless to Mitra-Varuna and to other
gods.

The name Surya is a derivative of svlir light, and cognate with the Avestic
hvare sun, which has swift horses and is the eye of Ahura Mazda.

vii. 63, 2] SDKYA

vii. 63. Metre : Tristubh.

125

ud u eti subhago visvacaksah Up rises the genial all-seeivg

sadharanah Surio manusanam, Sun^ common to all men, the eye

caksur Mitrasya Varunasya of Mitra and Varum, the god who

devas, rolled up the darkness like a

carmeva yah samavivyak ta- shin,

mamsi.

visvacaksas : cp. urucaksas in 4a; on the accentuation of these
two words cp. p. 454, 10 and p. 455, 10 c a. caksus : cp. vii. 61, 1.
sam-avivyak : 3. s. ipf. of vyac extend, carm'a iva : cp. iv. 13, 4,
rasmayah Suriasya carmevavadhus tamo apsii antah the rays
of the sun have deposited the darkness like a skin tvithin the waters.

^fi; I ^ Tf^ I i^f^ I Pfi^f^m I WiTT-

^j\^ I ^g: I ^4^' 1 15'^ I
^^T^ I ^w^ I ^fr^^f^ff^^ I

'^<l I ^<T^: I -^ifff I ^:ig I g^: II

2 lid u eti prasavita jananam Up rises the rouser of the people,

mahan ketiir arnavah Suriasya, the great waving banner of the Sun,
samanam cakram pariavivrtsan, desiring to revolve hither the uni-
yad Etas6 vahati dhursu yuktah. form wheel, which EtaSa, yoked to

the pole, draws.

126

SUKYA

[vii. 63,

prasavita : with metrically lengthened i (cp. p. 440, 4) for
prasavita as restored by the Padapatha ; cp. 4 c, janah Suryena
prasutah. samanam : uniform, with reference to the regularity
of the sun's course, cakram : a single w^heel of the sun, doubtless
with reference to the shape of the luminary, is regularly spoken of.
paryavivrtsan : ds. of vrt turn ; cp. p. 462, 13 a. Etasas : as the
name of the sun's steed, is several times mentioned ; but Surya is also
often said to be drawn by seven steeds ; cp. i. 164, 2, sapta yunjanti
ratham ^kacakram, 6k6 asvo vahati saptanama seven yoke the
one-ivJieeled car, one steed with seven names draws if. dhursu : the loc.
pi. as well as the s. of this word is used in this way.

3 ftW^m'T ^^^ig^^T^

3 vibhrajamana usasam upasthad
rebhair lid eti anumadyamanah.
esa me devah Savita cachanda,
yah samanam na praminati dha-
ma.

Shining forth he rises from the
lap of the datcns, greeted tvith
gladness hy singers. He has seemed
to me god Savitr icho infringes not
the uniform laiv.

cachanda : here the more concrete god Surya is approximated to
Savitr (i. 35), who is in several passages spoken of as observing
fixed laws. In this hymn Sfuya is also referred to with terms
(prasavita, prasutas) specially applicable to Savitr. na praminati :
cp. what is said of Dawn in i. 123, 9, rtasya na minati dhama she
infringes not the law of Order,

8 f^^t W ^^^T ^'^?f

f^ ^^t: ^ht w^i

-^j^^ I ^^t: I ^"^V I TT^^m: i
•^■M. I ^^if^ I liW^T I ^^ftr II

vii. 63, 6] StRYA 127

4 div6 rukma urueaksa lid eti, The golden gem of the shy, far-
durearthas taranir bhraja- seeing rises, tvhose goal is distant,

manah. speeding onward, shining. Notv

nunam janah Suriena prasuta may men, aroused by the Sun,

ayann arthani, krnavann a- attain their goals and perform their

pamsi. labours.

divo rukmah : cp. vi. 51, 1, rukm6 na diva udita vy adyaut
like a golden gem of the sJcy he has shone forth at sunrise ; and
V. 47, 3, madhye divo nihitah prsnir asma the variegated stone
set in the middle of the shj. durearthas : Surya has far to travel
before he reaches sunset, ayan : 8. pi. pr. sb. of i go. arthani :
note that this word is always n. in the RV. except in two hymns
of the tenth book, in which it is m. krnavan : 3. pi. pr. sb. of kr
do ; accented because beginning a new sentence (p. 465, 18 a).

^^ ^ ^^^^f^ ^T^: I tf^: I ^ I -^-^-^ I ^g I i^fn im^: i

T^TfHfS^T^^xnYrr f%: II ^T^ivjfir: i f^^T^^^J i ^ i f t: ii

5 yatra cakriir amrta gatiim Where the immortals have made

asmai, a ivay for him, like a flying eagle

syeno na diyann anu eti pa- he folloivs his path. To you tivo,

thah. ivhen the sun has risen, ive ivould

prati vam, sura lidite, vidhema pay ivorship ivith adorations, 0

namobhir Mitra- Varnnota ha- Mitra- Varuna, and iviih offerings.

vyaih.

yatra : the final vowel metrically lengthened, amrtas : various
gods, as Varuna, Mitra, and Aryaman (vii. 60, 4), are said to have
made paths for the sun. prati to be taken with vidhema. sura
udite : loc. abs. (205 b).

% 1^ fMt ^^irt ^^''T ^ g I fw^\ I ^^Tir: I ^^m I ^: I

w^ <ft^T^ ^V^ ^[^ I cR^ I cf\^T^ I ^fr:^: i 5^^ 1

128 SURYA [vii. 63, 6

6 nu Mitro Varun6 Aryama nas Now may Mitra, Varum, and

traane tokaya varivo dadhantu : Aryaman grant wide space to us
suga no visva supathani santu. ourselves and to our offspring.
yuyam pata suastibhih sada Let all our paths he fair and easy
nah. to traverse. Do ye protect us ever-

more tvith blessings.

nu : to be pronounced with a slur as equivalent to two syllables
(^ — , cp. p. 437 aS) ; only nu occurs as the first word. of a sentence,
never nii (p. 238) ; the Pada text always has nu. tmane : this
word (cp. 90, 2, p. 69) is often used in the sense of self, while atman
is only just beginning to be thus used in the RV. (115 ?> a) and later
supplants tanu fcot/?/ altogether, dadhantu: 3. pi. pr. according to
the a conj. (p. 144, B3)S) instead of dadhatu. suga: lit. may all
(paths) he easy to travel and easy to traverse. This final stanza is
a repetition of the final stanza of the preceding hymn (vii. 62).
On d see note on vii. 61, 6.

ASVlNA

These two deities are the most prominent gods after Indra, Agni, and
Soma, being invoked in more than fifty entire hymns and in parts of several
others. Though their name (a^v-in horseman) is purely Indian, and
though they undoubtedly belong to the group of the deities of light, the
phenomenon which they represent is uncertain, because in all probability
their origin is to be sought in a very early pre-Vedic age.

They are twins and inseparable, though two or three passages suggest
that they may at one time have been regarded as distinct. They are
young and yet ancient. They are bright, lords of lustre, of golden bril-
liancy, beautiful, and adorned with lotus-garlands. They are the only gods
called golden-pathed (hiranya-vartani). They are strong and agile, fleet
as thought or as an eagle. They possess profound wisdom and occult
power. Their two most distinctive and frequent epithets are dasrd won-
drous and nasatya true.

They are more closely associated with honey (madhu) than any of the
other gods. They desire honey and are drinkers of it. They have a skin

vii. 71] ASVINS 129

filled witli honey ; they poured out a hundred jars of honey. They have
a honey-goad ; and their car is honey-hued and honey-bearing. They give
honey to the bee and are compared with bees. They are, however, also
fond of Soma, being invited to drink it with Usas and Surya. Their car is
sunlike and, together with all its parts, golden. It is threefold and has
three wheels. It is swifter than thought, than the twinkling of an eye. It
was fashioned by the three divine artificers, the Rbhus. It is drawn by
horses, more commonly by birds or winged steeds ; sometimes by one or
more buffaloes, or by a single ass (rasabha). It passes over the five
countries ; it moves around the sky ; it traverses heaven and earth in one
day ; it goes round the sun in the distance. Their revolving course (vartis),
a term almost exclusively applicable to them, is often mentioned. They
come from heaven, air, and earth, or from the ocean ; they abide in the
sea of heaven, but sometimes their locality is referred to as unknown.
The time of their appearance is between dawn and sunrise : when darkness
stands among the ruddy cows ; Usas awakens them ; they follow after her
in their car ; at its yoking Usas is born. They yoke their car to descend to
earth and receive the offerings of worshippers. They come not only in the
morning, but also at noon and sunset. They dispel darkness and chase
away evil spirits.

The Asvins are children of Heaven; but they are also once said to be
the twin sons of Vivasvant and Tvastr's daughter Saranyu (probably the
rising Sun and Dawn). Pusan is once said to be their son ; and Dawn seems
to be meant by their sister. They are often associated with the Sun con-
ceived as a female called either Surja or more commonly the daughter of
Surya. They are Surya's two husbands whom she chose and whose car she
mounts. Surya's companionship on their car is indeed characteristic.
Hence in the wedding hymn (x. 85) the Asvins are invoked to conduct the
bride home on their car, and they (with other gods) are besought to bestow
fertility on her.

The Asvins are typically succouring divinities. They are the speediest
deliverers from distress in general. The various rescues they effect are of
a peaceful kind, not deliverance from the dangers of battle. They are
characteristically divine physicians, healing diseases with their remedies,
restoring sight, curing the sick and the maimed. Several legends are
mentioned about those whom they restored to youth, cured of various
physical defects, or befriended in other ways. The name oftenest mentioned
is that of Bhujyu, whom they saved from the ocean in a ship.

The physical basis of the Asvins has been a puzzle from the time of the
earliest interpreters before Yaska, who offered various explanations, while
modern scholars also have suggested several theories. The two most
probable are that the Asvins represented either the morning twilight, as

1902 K

130 ASVINS [vii. 71, i

half light and half dark, or the morning and the evening star. It is
probable that the Asvins date from the Indo-European period. The two
horsemen, sons of Dyaus, who drive across the heaven with their steeds,
and who have a sister, are parallel to the two famous horsemen of Greek
mythology, sons of Zeus, brothers of Helena ; and to the two Lettic God's
sons who come riding on their steeds to woo the daughter of the Sun. In
the Lettic myth the morning star comes to look at the daughter of the Sun.
As the two Asvins wed the one Siirya, so the two Lettic God's sons wed the
one daughter of the Sun; the latter also (like the Dioskouroi and the
Asvins) are rescuers from the ocean, delivering the daughter of the Sun or
the Sun himself.

«

vii. 71. Metre : Tristubh.

f^^T ^ ^^^^rW: II f^^ I T^ I ^J^ I -^SfWl I ^^^1 II

1 apa svasur Usaso Nag jihite : Night depatis from her sister

rinakti krsnir arusaya pantham. Daivn. TJie Hack one yields a

asvamagha, g6inagha, vam hu- path to the ruddy (sun). 0 ye that

vema : are rich in horses, rich in coivs,

diva naktam sarum asmad yu- on you two we ivould call : hy day

yotam. and night ivard off the arrow

from us,

Nak (N. of nas) : this word occurs here only, apa jihite : 3. s. A.
from 2. ha. Usasas : abl., w^ith which svasur agrees. Night and
Dawn are often called sisters, e. g. svasa svasre jyayasyai yonim
araik the (one) sister has yielded her place to her greater sister (i. 124, 8) ;
and their names are often joined as a dual divinity, naktosasa.
The hymn opens thus because the Asvins are deities of the early
dawn, krsnis (dec, p. 87): night ; cp. i. 113, 2, svetya agad araig
u krsna sadanani asyah the bright one has come ; the hlack one has
yielded her abodes to her. rinakti : 3. s. pr. of ric leave, arusaya :
to the sun ; cp. i. 113, 16, araik pantham yatave suryaya she has

vii. 7], 3] ASVINS 131

yielded a path for the sun to go. pantham : on the dec. see 97, 2 a.
gomagha: on the accentuation of this second voc, see p. 465, 18 a.
sarum : the arroiv of death and disease ; for the Asvins are charac-
teristically healers and rescuers, asmad : p. 104. yuyotam : 2. du.
of yu separate, for yuyutam ; cp. 2 c and note on ii. 33, 1 b.

^: II

2 upayatam dasuse martiaya Come hither to the aid of the
rathena vamam, Asvina, vah- pious mortal, bringing wealth on

anta. gour car, 0 Asvins. Ward off

yuyutam asmad aniram ami- from its languor and disease :

vam : day and night, 0 lovers of honey,

diva naktam, madhvi, trasi- may you protect us,

tham nah. •

upa-a-yatam : 2. du. ipv. of ya go ; on the accent see p. 469,
20 A a a. madhvi : an epithet peculiar to the Asvins. trasitham :
2. du. A. s ao. op. of tra protect (143, 4) ; irregularly accented as if
beginning a new sentence.

^ ^ ^T -^iT^^^ ^^ W I ^^ I T^»l I ^^^^TJl I f%

g^^^ ^^ifr ^^^ I ^^^ I

^^itN^t ^g^5?T ^^rm: ii ^^i'wf^ i ^^g^vSf^r: i ^W: i

^ I ^^f T I ^^vJ^'tw: I ^1^T«^ II

3 a vam ratham avamasyam viu- Let your kindly stallions whirl

stau hither your car at (this) latest day-

sumnayavo vrsano vartayantu. hreaJc, Do ye, 0 ASvins, bring it

K 2

132 ASVINS [vii. 71, 3

syumagabhastim rtayiigbhir as- that is drawn with thongs ivith your
vair, horses yoJced in due time, hither,

a,Asvina,vasumantamvahetham. laden tvith tvealth.

avamasyam : prn. adj. (120 c 1). sumnayavas : the vowel is
metrically lengthened in the second syllable, but, when this word
occupies another position in the Pada, the short vowel remains.

^^ ^^f f%^^^ f^'iifff II w I ^: I ^^ I ^WWT I ^4 1 T(Tr{i^ I

^f»T I ^n^ I ^^ I f%^vJR5?i: I f^-

TTfTf II

4 yo vam ratho, nrpati, asti The car, 0 lords of men, that is

volha, your vehicle, three-seated, filled tvith

trivandhuro vasumam usra- r khes, faring at dayhrealc, with that

yama, come hither to us, Nasatyas, in

a na ena, Nasatya, upa yatam, order that, laden with all food, for

abhi yad vam visvapsnio jigati. you it may approach us.

trivandhuras : accent, p. 455 c a. vasuman : Sand hi, 39. a
lipa yatam : p. 468, 20 a ; cp. note on upayatam in 2 a. ena :
p. 108. yad : p. 357. vam : ethical dat. visvapsnyas : the
meaning of this word being doubtful, the sense of the whole Pada
remains uncertain, jigati 3. s. sb. of ga go, indistinguishable from
the ind.

M g^ ^^i^ ^wti^^ ^^K I '^Rt^'l I ^T^: I ^gw^ I

f^ q^ ^f ^T^'T^^ I fif I "^^ I ^1^: I 'W^n. I i^r^i i

t^t^^^4^: w^^Vi f^: I ^t^: i <T^^: i ^ii i ^N^ i

f^ ^TF^ T^t: w^: 11 f^ I ^1^5*^ I f^f^ I MT<T^ I ^-

r^m II

vii. 71, 6]

ASVINS

133

5 yuvam Cyavanam jaraso 'mu- Ye two released Cyavdna from

muktam, old age, ye hroiiglit a stvift Jiorse

ni Pedava uhathur asiim as- to Pedu ; ye rescued Atri from

vam; distress and darkness; ye placed

nir amhasas tamasah. spartam Jdliusa in freedom,

Atrim,
ni Jahusam sithird dhatam

autah.

yuvam : note that this is the nom., yuvam being the ace. : p. 105.
Cyavana is several times mentioned as having been rejuvenated
by the Asvins. jarasas : abl. (p. 316 h). amumuktam : ppf. of
muc (140, 6, p. 158). ni uhathur : 2. du. pf. of vah. Pedave :
Pedu is several times mentioned as having received a swift, white,
serpent-killing steed from the Asvins. nih spartam : 2. du. root
ao. of spr (cp. 148, 1 a). The ao. in c and d is irregularly used in
a narrative sense, ni dhatam : 2. du. root ao. of dha. In i. 116, 20
it is said of the Asvins : * ye carried away at night Jahusa who was
encompassed on all sides '.

T^iT^ I ^jft^ I "^^ I ^f^'iT I ^: I
^v\ I giffim: i f^wr i ^^^^r^i

T^T I W^tftF I ^^i^f^ I ^^1

^5fl^ I ^T^ I ^f^vjf^: I ^ I 't: II

6 iyam manisa, iyam, Asvina, gir.
imam suvrktim, vrsana, juse-

tham.
ima brahmani yuvayuni agman.
yuyam pata suastibhih sada
nah.

This is my thought, this, 0
Asvins, my song. Accept gladly
this song of praise, ye mighty ones.
These prayers have gone addressed
to you. Do ye protect us evermore
ivith blessings.

manisa : this is one of the four passages in which the nom. of the
der. a dec. does not contract with a following vowel in the Samhita
text, here owing to its preceding the caesura (cp. note on v. 11, 5 b).

134 A^VINS [vii. 71, 6

gir: 82. agman : 3. pi. root ao. of gam (148, 1 c). This stanza
is a repetition of the last stanza of the preceding hymn (vii. 70),
which also is addressed to the Asvins. On d see note on vii. 61, 6.

VARUNA

Beside Indra (ii. 12) Varuna is the greatest of the gods of the RV.,
though the number of the hymns in which he is celebrated alone (apart
fiom Mitra) is small, numbering hardly a dozeia.

His face, eye, arms, hands, and feet are mentioned. He moves his arms,
walks, drives, sits, eats, and drinks. His eye with which he observes
mankind is the sun. He is far-sighted and thousand-eyed. He treads
down wiles with shining foot. He sits on the strewn grass at the sacrifice.
He wears a golden mantle and puts on a shining robe. His car, which is
often mentioned, shines like the sun, and is drawn by well-yoked steeds.
Varuna sits in his mansions looking on all deeds. The Fathers behold
him in the highest heaven. The spies of Varuna are sometimes referred
to : they sit down around him ; they observe the two worlds ; they stimulate
prayer. By the golden-winged messenger of Varuna the sun is meant.
Varuna is often called a king, but especially a universal monarch (samraj).
The attribute of sovereignty (ksatra) and the term asura are predomi-
nantly applicable to him. His divine dominion is often alluded to by the
word maya occult potver-, the epithet mayin crafty is accordingly used
chiefly of him.

Varuna is mainly lauded as upholder of physical and moral order. He
is a great lord of the laws of nature. He established heaven and earth,
and by his law heaven and earth are held apart. He made the golden
swing (the sun) to shine in heaven ; he has made a wide path for the sun ;
he placed fire in the waters, the sun in the sky, Soma on the rock. The
wind which resounds through the air is Varuna's breath. By his ordinances
the moon shining brightly moves at night, and the stars placed up on high are
seen at night, but disappear by day. Thus Varuna is lord of light both by
day and by night. He is also a regulator of the waters. He- caused the
rivers to flow ; by his occult power they pour swiftly into the ocean without
filling it. It is, however, with the aerial waters that he is usually connected.
Thus he makes the inverted cask (the cloud) to pour its waters on heaven,
earth, and air, and to moisten the ground.

Varuna's ordinances being constantly said to be fixed, he is pre-eminently
called dhrtavrata tvliose laws are established. The gods themselves follow
his ordinances. His power is so great that neither the birds as they fly nor
the rivers as they flow can reach the limits of his dominion. He embraces

vii. 86, 1] VARUNA 135

the universe, and the abodes of all beings. He is all-knowing, and his
omniscience is typical. He knows the flight of the birds in the sky, the
path of the ships in the ocean, the course of the far-travelling wind,
beholding all the secret things that have been or shall be done, he wit-
nesses men's truth and falsehood. No creature can even wink without his
knowledge.

As a moiul governor Varuna stands far above any other deity. His wrath
is aroused by sin, the infringement of his ordinances, which he severely
punishes. The fetters (pasas) with which he binds sinners are often men-
tioned, and are characteristic of him. On the other hand, Varuna is
gracious to the penitent. He removes sin as if untying a rope. He releases
even from the sin committed by men's fathers. He spares him who daily
transgresses his laws when a suppliant, and is gracious to those who have
broken his laws by thoughtlessness. There is in fact no hymn to Varuna
in which the prayer for forgiveness of guilt does not occur. Varuna is on
a footing of friendship with his worshipper, who communes with him in his
celestial abode, and sometimes sees him with the mental eye. The righteous
hope to behold in the next world Varuna and Yama, the two kings who
reign in bliss.

The original conception of Varuna seems to have been the encompassing
sky. It has, however, become obscured, because it dates from an earlier
a^-e. For it goes back to the Indo-Iranian period at least, since the Ahura
Mazda (the wise spirit) of the Avesta agrees with the Asura Varuna in
character, though not in name. It may even be older still; for the name
Varuna is perhaps identical with the Greek ovpavos sky. In any case, the
word appears to be derived from the root vr cover or encompass.

vii. 86. Metre : Tristubh.

1 dhira tii asya mahina janumsi, Intelligent indeed are the genera-

vi yas tastambha r6dasi cid tions hg the might of him who has

urvi, propped asunder even the two wide

136 VARUNA [vii. 86, l

pra nakam rsvam nunude brh- worlds. He has pmhed atvay the

dntam, hig\ lofty firmament and the day-

dvita naksatram ; paprathac ca star as well; and he sjyread out

bhuma. the earth.

dhira : cp. 7 c, acetayad acitah ; and vii. 60, 6, acetasam cic
citayanti daksaih they ivith their sJcill maize even tho unthinVing think.
asya = Varunasya. mahina — mahimna (see 90, 2, p. 69). Varuna
(as well as other gods) is several times said to hold apart heaven and
earth (e. g. vi. 70, 1), which were supposed to have originally been
united, pra nunude : pushed away from the earth ; cp. vii. 99, 2
of Visnu : ud astabhna nakam rsvam brhantam tJiou didst prop up
the high lofty firmament, nakam : means the vault of heaven ; there
is nothing te show that it ever has the sense of sun which Sayana
gives it here. Sayana also makes the verb nunude, though unaccented,
depend on the relative in b ; c is, however, equivalent to a relative
clause (cp. ii. 12, 5 b. 8 d). naksatram : in the sing, this word
regularly refers to the sun, in the pi. to the stars. Yaruna and other
gods are often said to have raised the sun to, or to have placed it
in, heaven, dvita: doubly to be taken with nunude; that is, he
raised up from the earth both the vault of heaven and the sun.
paprathat : ppf of prath (140, 6) ; accented because it begins a
new sentence. bhuma : note the difference between bhuman n.
earth and bhuman m. multitude (p. 259).

2 uta svaya taniia sam vade tat : And I converse thus tvith myself:

kada nu antar Varune bhu- ^ when, pray, shall I he in com-

vani ? miinion tvith Varuna ? What ohla-

kimmehavyamahrnanojuseta? tion of mine tvould he, free from

kada mrlikam sumana abhi tvrath, enjoy? When shall I, of

khyam ? good cheer, perceive his mercy ? '

Vll.

M]

VAKUNA

137

svaya tanva : ivltli my own tody = ivitli myself (cp. p. 450, 2 V).
nv an tar ; loc. ciL Note that when a final original r appears in the
Samhita text, it is represented by Visarjanlya only in the Pada text ;
on the other hand, antah in vii. 71, 5 appears as antar iti ; tvithin
Varuna = united tvith Varum, bhuvani : 1. s. sb. root ao. of bhu he.
khyam : 1. s. inj. a ao. of khya.

— — ^^

^ I ^fl I H^: I ^^ I f^f 1 1
^^"^ Tf^ 1 5[f^ I f^g^: I f^i^iN:i
^^T'T^iT^i^i ^^^: I f^fi^i ^¥: I
"^K I f I g«il I ^t^» 1 1^^ H

3 prch6 tad 6no, Varuna, di-

drksu ;
lipo emi cikitiiso viprcham ;
samanam in me kavayas cid

ahur :
ayam ha tiibhyam Varuno hr-

nite.

/ asJc about that sin, 0 Varuna,
tvith a desire to find out ; I ap-
proach the ivise in order to asJc ;
the sages say one and the same
thing to me : ' this Varuna is tvrotli
tvith thee.'

prch^ : 1. s. pr. ind. A. of prach asTc. didfksu is a difficulty :
it has been explained as L. pi. of a supposed word didrs, a very
improbable formation = among those who see ; also as N. s. of a ds.
adj. didrksu, with wrong accent (p. 461/) and wrong Sandhi, for
didrksur (lipo) = desirous of seeing (i. e. finding out). It is probably
best, following the Padapatha, to take the word as n. of the ds. adj.
used adverbially (with adv. shift of accent) = with a desire to see, i. e,
find out. lipo = lipa u (24). cikitusas : A. pi. of the pf. pt. of cit
perceive, vi-prcham ace. inf. (167, 2 a), hrnite : 3. s. pr. A. of hr
1)6 angry ; w. dat. (200 I).

138 VARUNA [vii. 86, i

T^T^l II

4 kiin aga asa, Varuna, jyistham
yat stotaram jighamsasi sakha-

yam?
pra tan me voco, dulabha sva-

dhavo :
ava tvanena namasa tura^iyam.

What has been that chief sin,
0 Varuna, that thou desirest to
slay thy praiser, a friend ? Pro-
claim that to me, thou that art hard
to deceive, self-dependent one : thee
woidd I, free front sin, eagerly
appease tvith adoration.

jydstham = jyaistham, lo be pronounced as a trisyllable (15, 1/).
yat : that as a cj. (p. 242). jighamsasi : ds. of ban slay, pra voeas :
inj. ao. of vac say. dulabha : 49 c. tura^iyam = turah iyam (op.
of i go), to be pronounced, with irr. secondary contraction (cp. 22 a :
48 a), as tur^yam. ava to be taken with iyam (cp. 5 a-c).

^^ -m -^ ^gfTTT ^ffn: I
^^T ^m ^ ^^ ^M^ II

Q- - - —

^^ I ^T I ^^'l I ^^'T I ^^: I

^^ I TT^I I ^ig^l I ^ I ^I^

^5r I ^f^fl I ^ I ^T^: I ^fii^ II

5 ava drugdhani pitria srja no,

J. — —

ava ya vayam cakrma tanu-

bhih.

ava, raj an, pasutrpam na ta-

srja, vatsam na dam^no, Vasi-
stham.

5^6^ us free from the misdeeds
of our fathers, from those that ive
have committed hy ourselves. Tte-
lease Vasistha, 0 King, like a
cattle-stealing thief lilce a calf from
a rope.

ava srja (metrically lengthened final, also in d): note the different
construction in a: ace. of object and dat. of prs.; and in c d: ace. of
prs. and abl. of that from which V. is set free, drugdhani : pp.

vii. 86, 6] VARUNA 139

of druh. cakrma : metrical lengthening of final vowel, tanubhis:
in the sense of a ref. prn. ava srja : i. e. from sin. tayum : as
one releases (after he has expiated his crime) a thief who has been
bound ; cp. viii. 67, 14 : t6 na, Adityaso, mumocata stenam
baddham iva as such set us free, 0 Adityas, like a thief who is hound.
damnas : distinguish daman n. bond and daman n. act of giving
from daman m. giver and gift.

§ 'T ^ ^ ^^ ^^W wf^: ^T f I ^: I ^: I ^: I ^^w I ^Ri: i ^T i
^i^^^^H^ 3T^m 11 ^^: I ^'f I T^ t ^^?!^ I i5[.j^fiT II

6 na sa sv6 dakso, Varuna, dhrii- It tvas not my own intent, 0

tih sa : Varuna, it zvas seduction : liquor.

siira manyur vibhidako acittih; anger, dice, thoughtlessness; the

asti jyayan kaniyasa upar6 ; elder is in the offence of the younger;

svapnas can6d anrtasya pra- not even sleep is the icarder off of

yota. wrong.

The general meaning of this stanza is clear : the sin with which
Varuna is angry has not been due to Vasistha's intention, but to
seduction of one kind or another. The exact sense of three impor-
tant words is, however, somewhat doubtful, because none of them
occurs in any other passage. It can therefore be made out from the
etymology and the context only, dhriitis : from the root dhru =
dhvr (cp. 167 h, 9 ; 171, 2), which occurs at the end of one or two
cds., as Varuna-dhrii-t deceiving Varuna ; cp. also v. 12, 5 : adhur-
sata svayam et6 vacobhir rjuyate vrjinani bruvantah these have
deceived themselves tvith their own words, uttering crooked things to the
sfraightfonvard man. Thus the meaning of dhriiti appears to be
deception, seduction. The meaning of c depends on the interpretation
of upar6. This word is naturally to be derived (in accordance with
the analysis of the Pada text) from upa + ara (r go). The cd. vb.
lipa r occurs two or three times, e. g. AY. vii. 106, 1 : yad asmrti
cakrma kim cid, uparima carane if through forgetfulness we have

uo

VARUNA

[vii. 86, 6

done anyililng, have offended in our conduct. The sense of the noun
would therefore be offence, the whole Pada meaning : the elder is (in-
volved) in the (= is the cause of the) offence of the younger, that is, an
elder has led me, the younger, astray. The use of the loc. here is
illustrated by vi. 71, 2: ydh . . . prasav6 . . . asi bhumanah who
(Savitr) art in the stimulation of the world, i. e. art the cause of the
stimidation of the world, prayota : this word might be derived from
pra + yu join or pra + yu separate ; the latter occurs in the RV. in
the sense of drive aivay, while the former does not occur in the RV.,
and later means stir, mingle. The probability is therefore in favour
of the sense tvarder off. cand then would have the original sense of
not even (pp. 229-30). svapnas : i. e. by producing evil dreams.

-J

7 dram, das6 na, milhuse karani
aham devaya bhurnaye anagah.
acetayad acito dev6 aryo ;
grtsam ray6 kavitaro junati.

I will, like a slave, do service
sinless to the bounteous angry god.
The noble god made the thoughtless
think; he, the tviser, speeds the
experienced man to ivealtli.

milhuse : dat. s. of midhvams. karani : 1. s. sb. root ao. of kr
do ', to be taken with the adv. dram (p. 313, 4). dcetayat : see cit.
grtsam : even the thoughtful man Varuna with his greater wisdom
urges on. ray^ : final dat. (of rdi), p. 314, 2. junati : 3. s. pr. of
ju speed.

^ ^: ^ Tig ^"^ ^ "^

^Pl I ^: I %^ iiR I ^ Tf^ I "^ I

vii. 103, l]

MANDUKAS

141

8 ayam sii tiibhyam, Varuna sva-

dhavo,
hrdi stoma lipasritas cid astu.
sam nah ks6me, sam u yoge n6

astu.

Let this praise he well inij)ressed
on thy hearty 0 self-dependent
Vai'una. Let us have prosperity
in possession, prosperity also in
acquisition. Bo ye protect us ever-

yuyam pata suastibhihsada nah. more with Nessings.

tiibhyam: dat. of advantage (p. 314, B 1). astu nah: p. 320/.
On d see note on vii. 61, 6.

MANDUKAS

The following liymn, intended as a spell to produce rain, is a panegyric
of frogs, who are compared during the drought to heated kettles, and are
described as raising their voices together at the commencement of the rains
like Brahmin pupils repeating the lessons of their teacher.

vii. 103. Metre: Tristubh; 1. Anustubh.

1 samvatsaram sasayana
brahmana vratacarinah,

• • • 7

vacam Parjanyajinvitam
pra mandiika avadisuh.

TJie frogs having lain for a year.
like Brdhmans practising a voiv,
have uttered forth their voice roused
by Parjanya.

samvatsaram : ace. of duration of time (197, 2). sasayanas : pf.
pt. A. of si lie (p. 155, f. n. 1). brahmanas : i. e. like Brahmins,
vratacarinas : i. e. practising a vow of silence. Parjanya-jinvitam :
because the frogs begin to croak at the commencement of the rain}'-
season ; on the accent see p. 456, 2 a. avadisur : is ao. of vad
(145, 1).

142 MANDUKAS [vii. 103, 2

'TTT'l.l ^ I 'Tl m^: I ^f^^ini: I
Tns^5fiT'fTi I ^^: I ^ I ^'i: mft II

2 divya apo abhi yad enam ay an, When the heavenly waters came
drtim na suskam, sarasi saya- upon him lying like a dry leather-

nam, hag in a lake, then the sound of the

gavam aha na mayiir vatsini- frogs unites like the lotving of coivs

nam, accompanied hy calves.

mandukanam vagnur atra sam

eti.

divya apah: the rains, enam: collective = the frogs; cp. the
sing, mandukah in 4 c used collectively, ayan : ipf. of i (p. 130).
sarasi: loc. of sarasi according to the primary idee. (cp. p. 87). A dried-
up lake is doubtless meant, gavam: 102, 2; p. 458, c. 1. atra
(metrically lengthened): here as corr. to yad (cp. p. 214).

^ ^0%^T ^cfr ^«r^^ri: ^ci; I t?^ I ipiljl I ^^^* I ^f^ I

^«Tt ^^^ ^ifi%f?r II ^^^^ I fMdW I ^ I H^: I

^^: I -^^^^^ I ^ I ^^'fm: I ^f^ II

3 yad im enam usat6 abhy avar- When he has rained upon them

sit the eager, the thirsty, the rainy

trsyavatah, pravrsi agatayam, season having come, one ivith a

akhkhalikrtya, pitaram na pu- croak of joy approaches the other

tr6, ivhile he speaks, as a son (ap-

any6 anyam lipa vadantam eti. preaches) his father.

vii. 103, 5]

MANDUKAS

143

im : see p. 220, 2. usatas (pr. pt. A. pi. of vas desire) : longing for
rain, avarsit : is ao. of vrs : if the subject were expressed it would
be Parjanya. pravrsi : loc. abs. (see 205, 1 h). akhkhalikrtya : see
184 d ; the final of this gd. may be regarded as retaining the original
long vowel rather than metrically lengthening a short vowel, though
it always appears with a in the Pada text, anyas : i. e. mandukas.

8 ^^ ^5?mg 53>-TTrT^^^

^^■m: I m^ I '^<l i ^jfT^^^Tfrm: i
'nsf^: I wi I ^?rf>T^#: i ^fwi^i
gf^: I ^^?% I f ft^ I ^T^l II

4 anyo anyam anu grbhnati enor, One of the Uvo greets the other

apam prasarg^ yad amandisa- tvhen they have revelled in the dis-

tam. charge of the tvaters. When the

manduko yad abhivrstah kan- frog, rained upon, leaps ahout, the

iskan, speckled one mingles his voice with

prsnih samprnkt^ haritena va- (that of) the yellow one.

cam.

enos : gen. du., of them two (112 a). grbhnati: 3. s. pr. of grabh.
amandisatam : 3. du. A. is ao. of mand exhilarate, mandukas : in
a collective sense, kaniskau : 3. s. inj. int. of skand leai) {= Is-sl-
niskandt), see 174 h. Note that this form in the Pada text is
kaniskan, because in the later Sandhi s is not cerebralized before k
(cp. 67). The use of the inj. with yad is rare. sam-prnkt6 : 3. s. A.
pr. of pre mix.

^ I ^pi I ^^: I ^^R^ I wr^^^\
TTW^^T^ I ^^f?f I fn^^w: I
^^^^ I ^<i I 5^T^ I ^^TiT^ I ^^ I
'^^\ gi^"N: I ^^^^ I ^f^ I ^R.ig II

5 yad esam anyo aniasya vacam, WJien one of them repeats the

saktasyeva vadati siksamanah, sj)eech of the other, as the learner

Ui MANDUKAS [vii. 103, 5

sarvam tad esam samrdheva that of Jiis teacher, all that of them

parva is in unison liJce a lesson that

yat suvaco vadathanadhi apsii. eloquent ye repeat upmi the tvatcrs.

esam : cp. enos in 4 a. samrdha : the interpretation of c is
uncertain because of the doubt as to the form and meaning of this
word, and because of the many senses of parva. It has accordingly
been very variously explained. The above rendering is perhaps the
most probable, samrdha : inst. of samrdh, lit. growing together, then
unison, harmony, parvan, joint, then a section in Vedic recitation.
Thus c would be an explanation of b, the voices of the frogs sounding
together like those of pupils reciting a lesson after their teacher.
vadathana : see p. 125, f. n. 3 ; change, as often, from 3. prs. to 2.
adhi : 176, 2 a (p. 209).

H^TT m^' ftft^^: II H^^"^"^ • ^f'^'l I fqft^: I ^'tt: ii

6 gomayur 6ko, ajamayur 6kah ; One loivs like a coiv, one bleats

prsnir 6ko ; harita 6ka esam. lUce a goat ; one is speckled, one of

samanam nama bibhrato vi- them is yellow. Bearing a common

rupah. name, they have different colours.

purutra vacam pipisur vad- In many tvays they adorn their

antah. voice in speaking.

g6mayus : cp. 2 c. prsnis, haritas : cp. 4 d. samanam : they
are all called frogs, though they have different voices and colours,
bibhratas : N. pi. pr. pt. of bhr (p. 132). purutra : note that the
suffix in words in which the vowel is always long in the Samhita text
(as in devatra, asmatra, &c.) is long in the Pada text also ; while in
others like atra,in which it is only occasionally lengthened metrically,
the vowel is always short in that text, pipisur : they modulate the
sound of their voices (cp. a).

vii. 103, 8] MANDUKAS 145

^^xs^^t: iTTf fl"!^ ^^5 II ^ri: I 'Tx?!;^!: i inf ^'^ i ^3J5 ii

7 brahmanaso atiratre na soma, Like Brahmins at the over-night
saro na purnam abhito, vad- Soma sacrifice speaking around as

antah, it were a full lahe, ye celebrate that

samvatsarasya tad ahah pari day of the year ivhich, 0 Frogs, has

stha, begun the rains.

yan, mandukah, pravrsinam ba-

bhuva.

atiratrd : this is the name of a part of the Soma sacrifice in the
ritual of the Yajurveda. Its performance lasted a day and the fol-
lowing night. Its mention in the RV. shows that it is ancient.
saro na : as it were a lake, a hyperbolic expression for a large vessel
filled with Soma, abhitas : 177, 1. pari stha : lit. be around, then
celebrate ; cp. pari car go round, then attend upon, honour ; on the
Sandhi, cp. 67 c. pravrsinam babhilva: has become one that belongs
to the rainy season.

c WT^W: iMw^ ^T^^^^ ^T^WT^: i ^f^^: i mM^ i ^f ^ i
^ ^w^: irflc|(MOwi I WW I ^^'Tf : I ^fTW<Wl I

^fw^^f^ girr ^ % f^c^^ ii wfw: i Hwf^ i gui: i ^ i% i f^c^w

8 brahmanasah. somino vacam Soma-pressing Brahmins, they

akrata, have raised their voice, offering

brahma krnvantah parivatsa- their yearly prayer. Adhvaryu

rinam. priests, heated, siceating, they

adhvaryavo gharminah sisvid- appear; none of them are hidden.

ana,
avir bhavanti ; giihia na k6 cit.

1902 L

146 JVIANDUKAS [vii. 103, 8

brahmanasas : na need not be supplied (as in 1 b), the frogs being
identified with priests, somiuas : celebrating a Soma sacrifice, Avhich
expresses much the same as saro na ptirnam abhitah in 7 b.
vacam akrata : cp. vadantas in 7 b. akrata : 3. pi. A. root ao. of
kr (148, 1 b). brahma : with b cp. 7 c, d. gharminas is meant to
be ambiguous : oppressed with the heat of the sun (frogs), timed
with hot milk (priests). Here we already have a reference to the
Pravargya ceremony in which milk was heated in a pot, and which
was familiar in the ritual of the Brahmanas. sisvidanas : pf. pt. A.
of svid ; note that the cerebralized initial of the root is restored in
the Pada text ; cp. kaniskan in 4 c. avis : see p. 266, h.

^HT ^HT ^^^ f^^?l II ^^t: I ^^t: I ^^% I f^^€^^ II

9 devahitim jugupur dvadasasya : Thep have guarded the divine

rtiim naro na pra minanti et6. order of the ttcelvemonth : these

samvatsar^, pravrsi agatayam, men infringe not the season. In a

tapta gharma asnuvate visar- year, the rain time having come, the

gam. heated milJc-offerings obtain release.

devahitim : on the accent see p. 456, 2 a. jugupur : pf. of gup
protect, dvadasasya : note the difference of accent and inflexion
between dvadasa twelve (104) and dvadasa consisting oftivelve, twelfth
(107) ; supply samvatsarasya from c. In the Aitareya Brahmana
the year, samvatsara, is called dvadasa consisting of twelve months
and caturvimsa consisting of ttventy-four half-months. The gen.
naturally depends on devahitim, as being in the same Pada. Prof.
Jacobi understands dvadasasya as the ordinal twelfth supplying
masasya month, and making it depend on rtum in the next Pada.
This interpretation is then used as evidence to show that the
beginning of the year was held in the period of the KV. to com-
mence with the rainy season at the time of the summer solstice, and
taken in conjunction with another reference in the KV. to the
rainy season at the period io furnish an argument for the very early
date of the RV. But there is no trace here of any reference to the

viii. 29] VISVE DEVAH 147

end of the year : samvatsar^ in c denotes ' in the course of the year at
the rainy season '. naras : here again no particle of comparison, mi-
nanti : from mi damage ; cp. 7 c, d. samvatsar6 : cp. 203, 3 a.
pravrsi agatayam : loc. abs. as in 3 b. tapta gharmah is meant to
be ambiguous: heated milJc-pots with reference to the priests (cp.
adhvaryavo gharminah in 8 c) and dried up cavities with reference
to the frogs (cp. trsyavatas in 3 b). asnuvate (3. pi. A. pr. of ams
obtain) visargam obtain release or discharge, i. e. the milk-pots are
emptied (and become cool), and the cavities in which the frogs are
hidden let them out (and are cooled by the rain), cp. avir bhavanti
in8d.

^f^^T% IT ft'T^ w^: II ^f ^vf^T% I Ti I ftT^ I ^^: II

10 gomayur adad, ajamayur adat, He that loivs like a cow has given

prsnir adad, dharito no vasuni. tis riches, he that bleats lilce a goat

gavam manduka dadatah sa- has ghcn them, the specJded one

tani, has given them, and the yellow

sahasrasav^ pra tiranta ayuh. one. The frogs giving us hundreds

of cows prolong our life in a
thousandfold Soma pressing.

g6mayus &c. (cp. 6 a) : the various kinds of frogs are here repre-
sented as taking the place of liberal institutors of sacrifice in giving
bountiful gifts, dadatas : N. pi. of pr. pt. of da give (cp. 156).
sahasrasav^ : loc. of time like samvatsar^ in 9 c ; the term probably
refers to a Soma sacrifice lasting a year with three pressings a day
(amounting roughly to a thousand), d is identical with iii. 53, 7 d.

VISVE DEVAH

The comprehensive group called Visve devah or All-Gods occupies an
important position, for at least forty entire hymns are addressed to them.
It is an artificial sacrificial group intended to include all the gods in order

L 2

148 VISVE DEVAH [viii. 29, i

tliat none should be left out in laudations meant for the whole pantheon.
The following hymn though traditionally regarded as meant for the Visve
devah is a collection of riddles, in which each stanza describes a deity by
his characteristic marks, leaving his name to be guessed. The deities meant
in the successive stanzas are : 1. Soma, 2. Agni, 3. Tvastr, 4. Indra, 5. Rudra,
6. Pusan, 7. Visnu, 8. Asvins, 9. Mitra-Varuna, 10. Afigirases.

viii. 29. Metre : Distichs of a Jagati + G-ayatri (p. 445, a.).

'^1 ff ^^^^ II "^f^ I ^% I ffT^^'l II

1 babhriir 6ko visunah sunaro One is hrown, varied in form,

• • • '

yiiva. hountiful, young. He adorns him-

anji aukte hiranyayam. self ivltlt golden ornament,

babhrus : this epithet is distinctive of Soma, to whom it is applied
eight times, while it otherwise refers to Agni only once, and to
Eudra in one hymn only (ii. 33). It alludes to the colour of the
juice, otherwise described as aruna ruddy, but most often as hari
tawny, visunas : probably referring to the difference between the
plant and the juice, and the mixtures of the latter with milk and
honey, yuva : here and in a few other passages Soma, like Agni,
is called a youth, as produced anew every day. anji : cognate ace.
(p. 300, 4). ankte : 3. s. A. of anj anoint, with middle sense anoints
liimself. hiranyayam : cp. ix. 86, 43, madhuna abhi anj ate . .
hiranyapava asu grbhnate they anoint him (Soma) ivith mead ; puri-
fying with gold, they seize him in them (the waters), in allusion to
fingers with golden rings.

;^ 4tf^^ ^ ^^Tf ^i^_ ^frf^ I H^: I W I ^^T^ I ^>cT^: I
^s^f^^ ^ty^: II ^J^' I ?^9 I ^r>iT: u

2 y6nim 6ka a sasada dy6tano, One has, shining, occupied his
antar dev6su m^dhirah. receptacle, the ivisc among the gods.

y6nim : the sacrificial fireplace ; cp. iii. 29, 10, ayam te yonir
rtviyo, yato jato arocathah : tarn janann, Agna, a sida this is thy
regular receptacle, horn from which thou didst shine : hiowing it, Agni,

viii. 29, 5] VISVE DEVAH 149

occupy it. dy6tanas : the brightness of Agni is constantly dwelt on.
m^dhiras : the wisdom of Agni is very frequently mentioned ; in
i. 142, 11 he is called devo dev^su m6dhirah^/«e ivise god among
the gods,

^inrfl^ f^f%: II ^: 1 1^^ i fifi^ft: ii

3 vasim 6ko bibharti hasta aya- One hears in his hand an iron

sim, axe, strenuous among the gods.

antar dev6su nidhruvih.

vasim : this weapon is connected elsewhere only with Agni, the
Rbhus, and the Maruts. But Agni cannot be meant because he has
already been described in 2 ; while the Rbhus and the Maruts would
only be referred to in the plural (cp. 10). But x. 53, 9 indicates
sufficiently what god is here meant : Tvasta . . apasam apastamah . ,
sisite nunam parasiim suayasam 2\mtr, most active of workers, noiv
sharpens his axe made of good iron, nidhruvis : strenuous as the
artificer of the gods, a sense supported by apastamas in the above
quotation.

8 ^^^€r f^^rf^ f^ wfi^ '^;4(^^ ^^: i f^^^ i f ^ i Wiff fT^i i
^A i^Tftr t^^% II ^ I i^Tfw I fw^_ II

4 vajram 6ko bibharti hasta ahi- One hears a holt placed in his

tarn : hand : ivith it he slays his foes,

t6na vrtrani jighnate.

a-hitam : pp. of dha place ; accent, p. 462, 13 h. jighnate : 3. s.
pr. A. of ban slay, see p. 432. vajram ; this, as his distinctive
weapon, shows that Indra is meant.

M t^T^^^ t%^ f^ "w^^ fti^T^m^: I f^^f^ I f^ I ^wi:i

^f%^ ^^^^^^: II ^f^: I ^^: i w^ki^^^: ii

5 tigmam 6ko bibharti hasta ayu- One, hright, fierce, ivith cooling

dham, remedies, hears in his hand a sharp

siicir ugro jalasabhesajah. tvcapon.

150 VISVE DEVAH [viii. 29, 5

ayudham : bow and arrows are usually the weapons of Kudra ; in
vii. 46, 1 he is described by the epithets sthiradhanvan having a
strong how, ksipr^su stvift-arroived, tigmayudha having a sharp tveapon,
and in vii. 46, 3 his lightning shaft, didyiit, is mentioned, ugras :
this epithet is several times applied to Kudra (cp. ii. 33). jalasa-
bhesajas : this epithet is apj^lied to Kudra in i. 43, 4 ; Kudra is also
called jalasa, and his hand is described as jalasa (as well as bhesaja)
in ii. 33, 7 ; these terms are applied to no other deit}''. b has the
irregularity of two redundant syllables (p. 438, 2 a).

^^^^ f^^^T*i II Tim 1 55 1 f^vj^i^^iJi h

6 patha 6kah pipaya; taskaro One maizes the paths prosperous ;

yatha like a thief he knoivs of treasures.

esa veda nidhmam.

pathas : it is characteristic of Pusan (vi. 54) to be a knower and
guardian of paths, pipaya : pf., with lengthened red. vowel, from
pi [= Pya) mahe full or abundant ; cp. vi. 53, 4 : vi patho vajasa-
taye cinuhi clear the paths for the gain of wealth (addressed to Pusan) ;
and X. 59, 7 : dadatu piinah Pusa pathiam ya suastih let Fusan
give us hack the pat! i that is propitious, taskaras : to be taken with b ;
like a thief he knows where hidden treasure is to be found ; cp.
vi. 48, 15 (addressed to Pusan) : avir gulha vasu karat, suv^da no
vasu karat may he make hidden ivealth manifest, may he make ivealth
easy for us to find ; he also finds lost cattle ; cp. vi. 54, 5-10. ya-
tham : unaccented (p. 453, 8 B d) ; nasalized to avoid hiatus (p. 23,
f. n. 1). veda : with gen. (202 A c). nidhinam : accent (p. 458,
2 a) ; the final syllable to be pronounced dissyllabically.

NO ^#BR ^^^T^ f^ ^^% ^ftf I ^^: I ^^iTT^: i ft i ^^ i

■•^^ l^r^ ^^f% II ^^ I l^r^: i ^^ ii

7 trini 6ka urugayo vi cakrame, One, wide-pacing, makes three
yatra devaso madanti. strides to ivhere the gods are ex-
hilarated.

viii. 29, 9] VISVE DEVAH 151

trini : cognate ace. (p. 300, 4) supply vikramanani (cp. yasya
uriisu trisu vikramanesu, i. 154, 2). The three strides are
characteristic of Visnu (see i. 154). urugaya : an epithet distinctive
of Visnu (cp. i. 154, 1. 3. 5). yatra : to the place (the highest step)
tvJiere (p. 240) the gods drink Soma (cp. i. 154, 5). b has the trochaic
variety of the Gayatrl cadence (see p. 439, 3 a, a).

8 vibhir dua carata, 6kaya saha : With birds two fare, together
pra pravas^va vasatah. ivith one woman : liJce tivo travellers

they go on journeys.

vibhis : cp. i. 118, 5, pari vam asvah patamga, vayo vahantu
arusah let the flying steeds, the ruddy birds, drive you (Asvins) round.
dva . . 6kaya saha : the two Asvins with their one companion,
Snrya ; cp. I.e.; a vam ratham yuvatis tisthad . ., duhita Sur-
yasya the maiden, the daughter of the Sun, mounted your car ; also
V. 73, 5 : a yad vam Surya ratham tisthat ivhen Suryd mounted
your car. pra vasatas : they go on a journey in traversing the sky in
their car. pravasa : this word occurs here only, apparently in the
sense of one who is abroad on travels (like the post-Vedic pravasin) ;
in the Sutras and in classical Sanskrit it means sojourn abroad. Some
scholars regard pravasdva as irr. contraction for pravasam iva :
they travel as it tvere on a journey.

a ^^ ^T ^^T^ ^^y^ f^f% ^^: i ^ i ^^t^_ ^f?t i "^^jfu \
w^^i ^fqT:+g<ft II f^f% I

9 sado dua cakrate upama divi : Two, as highest, have made for
samraja sarpirasuti. themselves a seat in heaven : two

sovereign kings who receive melted
butter as their draught.

152 VISVE DEVAH [viii. 29, 9

samraja, as N. du., is applied to Mitra-Varuna exclusively,
cakrate : 3. du. pf. A. of kr with middle sense, malce for oneself.
upama : N. du. in apposition to dva, further explained by samraja.

10 arcanta 6ke mahi sama man- Singing, some tJwught of a great
vata : chant : hy it they caused the sun to

t^na suryam arocayan. shine.

arcantas : singing is characteristic of the Angirases ; e. g. i. 62, 2,
sama y^na . . arcanta Angiraso ga avindan tlie chant hy which the
Angirases, singing, found the cows ; the Maruts are described in x. 78, 5
as visvarupa Angiraso na samabhih manifold ivith chants like the
Angirases. The Angirases again are those ya rt6na suryam aroh-
ayan divi tvho hy their rite caused the sun to mount to heaven (x. 62, 3).
Sayana and some other interpreters think that the Atris are meant.
But nothing is ever said of the singing or the chants of the Atris.
Again, though in one hymn (v. 40) it is said in the last stanza that
the Atris found the sun : yam vai suryam Svarbhanus tamasa
avidhyad, Atrayas tam anv avindan the Atris found the sun tvhich
Svarhhdnit had assailed ivith darkness (9), this is only a repetition of
what is attributed to Atri in the sing. : gulham suryam tamasa . .
brahmana avindad AtrihAtri hy prayer found the sun hidden hy dark-
ness (6) and Atrih suryasya divi caksur adhat Atris placed the eye of
the sun in heaven (8) ; and in the AV. and the SB., it is Atri (not the
Atris) who performed a similar act. Thus even this deed is not
characteristic of the Atris (plural), but at most of Atri (singular).
The Angirases must therefore undoubtedly be meant here. 6ke : the
pi. is here used to express an indefinite group beside ^kas and dva in
the rest of the hymn (cp. 105). manvata : 3. pi. ipf. A. (without
augment) of man think, arocayan : ipf. cs. of rue shine.

s6ma

As the Soma sacrifice formed the centre of the ritual of the RV., the
god Soma is one of the most prominent deities. With rather more than
120 hymns (all those in Mandala ix, and about half a dozen in others)

viii. 48] SOMA 153

addressed to him, he comes next to Agni (i. 1) in importance. The anthropo-
morphism of his character is less developed than that of Indra or Varuna
because the plant and its juice are constantly present to the mind of the
poet.. Soma has terrible and sharp weapons, which he grasps in his hand ;
he wields a bow and a thousand-pointed shaft. He has a car which is
heavenly, drawn by a team like Vayu's. He is also said to ride on the same
car as Indra. He is the best of charioteers. In about half a dozen hymns
he is associated with Indra, Agni, Tusan, and Rudra respectively as a dual
divinity. He is sometimes attended by the Maruts, the close allies of
Indra. He comes to the sacrifice and receives offerings on the sacred
grass.

The Soma juice, which is intoxicating, is frequently termed mMhu or
sweet draught, but oftenest called indu the hright drop. The colour of Soma
is brown (babhru), ruddy (aruna), or more usually tawny (hari). The
whole of the ninth book consists of incantations chanted over the tangible
Soma, while the stalks are being pounded by stones, the juice passes
through a woollen strainer, and flows into wooden vats, in which it is
offered to the gods on the litter of sacred grass (barhis). These processes
are overlaid with confused and mystical imagery in endless variation. The
pressing stones with which the shoot (amsu) is crushed are called adri or
gravan. The pressed juice as it passes through the filter of sheep's wool is
usually called pavamana or punana floiving dear. This purified (un-
mixed) Soma is sometimes called suddha, pure, but much oftener ^ukra or
suci hright ; it is offered almost exclusively to Vayu or Indra. The filtered
Soma flows into jars (kalasa) or vats (drona), where it is mixed with water
and also with milk, by which it is sweetened. The verb mrj cleanse is
used with reference to this addition of water and milk. Soma is spoken
of as having three kinds of admixture (asir) : milk (go), sour milk (dadhi),
and barley (yava). The admixture being alluded to as a garment or bright
robe, Soma is described as 'decked with beauty'. Soma is pressed three
times a day: the K-bhus are invited to the evening pressing, Indra to the
midday one, which is his exclusively, while the morning libation is his first
drink. The three abodes (sadhastha) of Soma which are mentioned pro-
bably refer to three tubs used in the ritual.

Soma's connexion with the waters, resulting from the admixture, is ex-
pressed in the most various ways. He is the drop that grows in the waters ;
he is the embryo of the waters or tbeir child ; they are his mothers or his
sisters ; he is lord and king of streams ; he produces waters and causes
heaven and earth to rain. The sound made by the trickling Soma is often
alluded to, generally in hyperbolical language, with verbs meaning to roar or
bellow, or even thunder. He is thus commonly called a bull among the
waters, which figure as cows. Soma is moreover swift, being often compared
with a steed, sometimes with a bird flying to the wood. Owing to his

154 SOMA [viii. 48

yellow colour Soma's brilliance is the physical aspect most dwelt upon by
the poets. He is then often likened to or associated with the sun.

The exhilarating power of Soma led to its being regarded as a divine
drink bestowing immortal life. Hence it is called amrta draught of immor-
tality. All the gods drink Soma ; they drank it to gain immortality ; it
confers immortality not only on gods, but on men. It has, moreover,
medicinal powers: Soma heals whatever is sick, making the blind to see
and the lame to walk. Soma also stimulates the voice, and is called ' lord
of speech '. He awakens eager thought : he is a generator of hymns, a
leader of poets, a seer among priests. Hence his wisdom is much dwelt
upon ; thus he is a wise seer, and he knows the races of the gods.

The intoxicating effect of Soma most emphasized by the poets is the
stimulus it imparts to Indra in his conflict with hostile powers. That
Soma invigorates Indra for the fight with Vrtra is mentioned in innumer-
able passages. Through this association Indra's warlike exploits and cosmic
actions come to be attributed to Soma independently. He is a victor un-
conquered in fight, born for battle. As a warrior he wins all kinds of
wealth for his worshippers.

Though Soma is several times regarded as dwelling or growing on the
mountains (like Haoma in the Avesta), his true origin and abode are
regarded as in heaven. Soma is the child of heaven, is the milk of heaven,
and is purified in heaven. He is the lord of heaven ; he occupies heaven,
and his place is the highest heaven. Thence he was brought to earth. The
myth embodying this belief is that of the eagle that brings Soma to Indra,
and is most fully dealt with in the two hymns iv. 26 and 27. Being the
most important of herbs, Soma is said to have been born as the lord (pati)
of plants, which also have him as their king; he is a lord of the wood
(vanaspati), and has generated all plants. But quite apart from his con-
nexion with herbs. Soma is, like other leading gods, called a king: he is
a king of rivers ; a king of the whole earth ; a king or father of the gods ;
a king of gods and mortals. In a few of the latest hymns of the RV. Soma
begins to be mystically identified with the moon ; in the AV. Soma several
times means the moon ; and in the Brahmanas this identification has already
become a commonplace.

We know that the preparation and the offering of Soma (the Avestan
Haoma) was already an important feature of Indo-Iranian worship. In both
the RV. and the Avesta it is stated that the stalks were pressed, that the
juice was yellow, and was mixed with milk ; in both it grows on mountains,
and its mythical home is in heaven, whence it comes down to earth ; in both
the Soma draught has become a mighty god and is called a king; in both
there are many other identical mythological traits relating to Soma.

It is possible that the belief in an intoxicating divine bevemge, the
home of which was in heaven, goes back to the Indo-European period. It

viii. 48, 2] SOMA 155

must then have been regarded as a kind of honey mead (Skt. madhu, Gk.
fjL^dv, Anglo-Saxon nieclu).

The name of Soma (= Haoma) means pressed juice, being derived from
the root su (= Av. hu) p7'ess.

viii. 48. Metre: Tristubh ; 5. Jagati.

^^ w^^ ^fir w^tl^ II ^^ I ^^M: \ ^f^ i ^11:^^x1% ii

1 svador abhaksi vayasah sume- Wisely I have partaken of the

dhah sweet food that stirs good thoughts,

suadhio varivovittarasya, hest hanisher of care, to which all

visve yam deva uta inartiaso, gods and mortals, calling it honey,

madhu bruvanto, abhi samcar- come together.

anti.

abhaksi : 1. s. A. s ao. of bhaj share ; with partitive gen. (202 A e).
sumedhas : appositionally, as a tvise man ; svadhyas : gen. of
svadhi (declined like rathi, p. 85, f. n. 4). yam : m. referring to the
n. vayas, as if to s6ma. abhi samcaranti : p. 469, B a.

^^^m f t^ ^^ I 1^1^^ '

^ft^ '^'^i TT^ ^^t: II T^Tr ^ftf I T^^ i ^^^w: I ^^TW: i

^itvJT^ I ^\iT.i "^i I TT% I ^^t: II

2 antas ca praga, Aditir bhavasi, If thou hast entered ivithin, thou
avayata haraso daiviasya. shall he Aditi, appeaser of divine
Indav, fndrasya sakhiam ju- icrath. May est thou, 0 Indu,

sanah, enjoying the friendship of Indra,

sraustiva dhiiram, anu raya like an ohedient mare the p)ole,
rdhyah. advance us to ivealth.

156 SOMA [viii. 48, 2

antas : cp. note on vii. 86, 2 b. Soma is here addressed, pragas :
the Padapatha analysis of this as pra agah is evidently wrong,
because in a principal sentence it must be pra agah (p. 468, 20) or in
a subordinate one pra-agah (p. 469, 20 B) ; here it is the latter,
because of ea = «/(p. 229, 3). Aditis : because Aditi releases from
sin (e. g. anagastvam no Aditih krnotu may Aditi produce slnlessness
for us, i. 162, 22) ; that is, may Soma purify us within. Indav :
vocatives in o are always given as Pragrhya in the Pada text (o iti)
even though their Sandhi before vowels may be av or a in the
Samhita text ; cp. note on ii. 33, 3 b. srausti : this word occurs only
here, and its meaning is uncertain ; the most probable sense is
obedient mare. ray6 : this analysis of the Padapatha makes the con-
struction doubtful because an ace. is wanted as parallel to dhiiram ;
nas may be supplied ; then the sense would be : ^ as a willing mare
advances the yoke (of a car), so mayst thou advance (us or the yoke
of the sacrifice) for the attainment of wealth.' rdhyas : root ao. op. of
rdh thrive,

f^g ^f^Tl<l ^'^ II f^ I ^ Tf^ I ^: I ^^ I ^% II

3 apama sdmam ; amrta abliuma; We have dritnJc Soma ; ive have

aganma jy6tir ; avidama devan. become immortal ; tve have gone to

kim nunam asman krnavad a- the light ; tve have found the gods.

ratih? What can hostility noiv do to us,

kim u dhurtir, amrta, marti- and what the malice of mortal man,

asya ? 0 immortal one ?

This stanza describes the mental exaltation produced by drinking
Soma. Note the use of the aorist four times and its characteristic
sense (p. 345, C). apama : root ao. of pa drink, abhuma : root ao. of
bhu become, aganma : root ao. of gam go. jy6tis : ace. of the goal
(197 A 1). avidama : a ap. of 2. Yid find, krnavat : 3. s. pr. sb. of
kr do (p. 134). amrta : Soma.

viii. 48, 5] SOMA 157

^ ^ #r ^T^ 1^ ^ 4^ t^ i[T(. I ^: I Ji^ I 1^ I w I ^ct: i
f^^ ^H ^^ ^4: I T'^^^ I

IT w ^^^"^ ^'T m^: II ^'liiT^ I ^^ 1 55^^f i ^T* i

TTi ^: I w^: I ^^"^ I ^H I mft: ii

4 sam no bhava hrda a pita, Do good to our heart tvhen drunJc,

Indo; 0 Indu; hindly like a father, 0

pit6va, Soma, sunave sus^vah. Soma,- to his son, thoughtful Wee a

sakheva sakhya, urusamsa, dhi- friend to his friend, 0 farfamed

rah, one, prolong our years that tve may

pra na ayur jivase, Soma, tarih, live, 0 Soma.

sam hrd6 refreshing to the heart occurs several tijnes ; the empha-
sizing pel. a is here added to the dat. pra nah : Sandhi, 65 c.
jivase : dat. inf. of jiv live, taris : is ao. inj. from t? cross.

M <% ^T ^(TT '^ji^ ^^^ ^^ I m I ^SYfTT: I '^Jll^: \ f ^^#: i
jyi if ^: ^^^f q^'^ I T^^ I ^ I ^T^: i ^^ i ^^Tf i

^cT w[_ w[^T^^'^f^^^: ii ^ i ^i i t^^ i f%i^^: i '^ft^t?!:!

^7f I ^T I wmtc!: I ^^^ I T^:^* »

5 im6 ma pita yasasa urusyavo, These glorious, freedom-giving

ratham na gavah, sam anaha (drops), ye have knit me together

parvasu ; in my joints like straps a car ; let

t6 ma raksantu visrasas cari- those drops protect me froin break-

trad, ing a leg and save me from

uta ma sramad yavayantu in- disease.

davah.

im6 : supply indavas from d. yasasas : p. 59. urusyavas: cp.

varivovittarasya in 1 b. anaha : this seems to be an irregular pf.

158

SOMA

[viii. 48,

form from nah hind for nanaha ; cp. gobhih samnaddho asi fJwic
art bound together ivith straps (said of a car) ; another irregularity is
the 2. pi. strong radical vowel (cp. 137, 2). visrasas : abl. inf. (of
vi-srams) with attracted object in the abl. caritrad : p. 337, 3 a.
Note that Pada c is a Tristubh. yavayantu : cs. ipv. of yu separate.
Change in c and d, as often, from 2. to 3. prs.

IT ^^^ if^ff ^^^ if: I

^f^^ I 'T I ^T I ?Tf^rT^ I 5ER^

ff ^ti: I
^ I ^^^ I ^^ I ^^^: I 't: I
^^ I ff I ^ I ?f^ I ^ I ^ I J^
\m^^i:^ 1 1? I '^T I Hf^ I ^w II

6 agnim na ma mathitarn sam Like fire Idndled hij friction

didipah ; inflame me ; illumine us ; malce

pra caksaya ; krnuhi vasyaso us ivealtUier. For then, in thy

nah. intoxication, 0 Soma, I regard

atha hi te mada a, Soma, myself as rich. Enter (into us)

manye for prosperity,
revam iva. pra cara pustim

acha.

didipas : red. ao. inj. of dip shine, pra caksaya : cs. of caks sec
(cp. 3b). krnuhi: cp. p. 134; accented as beginning a sentence.
vasyasas : A. pi. of vasyams (cpv. of vasu, 103, 2 a), atha (metri-
cally lengthened) : then, when inflamed by Soma, revan : predica-
tively with manye (196 a), iva being sometimes added, pra cara
(metrically lengthened) : cp. 2 a, antas ca pragah. pustim acha :
give us actual prosperity also.

Tf^^ I ^ I 'T^m I grT^ I

H^^f^ I ft^^^f;^ I TT^:

viii. 48, 8] SOMA 159

^itf^iT^ I ^: I ^TOTTftr II

7 isir^na te manasa sutasya
bhaksimahi, pitriasyeva ray ah.
S6ma rajan, pra na ayumsi

tarir,
ahaniva surio vasarani.

Of thee pressed ivHli devoted mind
ive ivould partake as of paternal
ivcaltli. King Soma, prolong our
years as the sun the days of
spring.

bhaksimahi: s ao. op. of bhaj share, pitryasya iva: because Soma
is regarded as a father, cp. 4 b. Soma rajan : being a single voc.
(rajan is in apposition), Soma alone is accented (p. 465, 18). pra
nas : cp. 4 d. taris : cp. 4 d. ahani : 91, 2.

^ ^>rr TT^'gao^T ^: ^f% Bt*} i Tni I ?3o^ I ^: I ^f% i

7f^ ^f% W(€it4^^ ftfir I M I ^f% I W(?it: I T[-m i ftft i
^^f^ ^ ^r! ^^^R;^ ^^<i I ^^: i ^cT i ^^g: i ^•^ ^tt i

^T ^ ^^f ^gsRTJt x^^i ^t: II ^T I ^: I ir^: i ^g^^'T^ i ^tt i

^t: 11

8 Soma rajan, mrlaya nah su- King Soma, he graeious to us

asti ; for tvelfare ; ive are thy devotees :

tava smasi vratias : tasya vid- Mow that. There arise might and

dhi, tvrath, 0 Indu : abandon us not

alarti daksa uta manyiir, Indo; according to the desire of our

ma nd aryo anukamam para foe.
dah.

mrlaya : accented as beginning a sentence after an initial voc.
(p. 467, 19 Ac); final vowel metrically lengthened. svasti :
shortened inst. s. (p. 80, f. n. 2) used adverbially like a dat. ; this
word though obviously = su + asti is not analysed in the Padapatha
(cp. note on i. 1, 9). smasi : 1. pi. pr. of as he. tasya : with vid

IGO

SOMA

[viii. 48, 8

hnoiv about, 202 A c. viddhi : 2. s. ipv. of vid Jcnow. alarti : 3. s.
pr. int. of r go (174 a). aryas : gen. of ari foe (cp. p. 81, f. n. 1 ;
99, 3), dependent on anukamam ; cp. aratis in 3 c. dah : 2. s. root
ao. inj . of da give.

9 tuam hi nas tanuas, Soma, gopa,
gatre-gatre nisasattha nrcaksah.
yat te vayam praminama vra-

tani,
sa no mrla susakha, deva, va-

syah.

Since thou art the ])rotector of
our body, 0 Soma, thou as sur-
veyor of men hast settled in
every limb. If tve infringe thine
ordinances, then be gracious to us
as our good friend, 0 god, for
higher welfare.

taniias : gon. of tanu body, gopas : 97 A 2 (p. 79). gatre-gatre :
189 C. ni-sasattha : 2. s. pf. of sad ; cerebralization of s (67 a) ;
metrical lengthening of final a (p. 441, a), yad: p. 242, 3. pra-
minama : sb. pr. of pra-mi. sa : p. 294, b. su-sakha ; on the
cerebralization of s see 67 b ; the accent is that of a Bv. (p. 455, c a) ;
that of a Karmadharaya (p. 455, d 1) is su-sakha ; the former is
irregularly used in the latter sense, vasyas : the cpv. adj. is here
used as an ace. adverb (p. 301, b).

^0 ^fX^W ^'^t ^%^

viii. 48, li]

SOMA

161

LO rdudarena sakhia saceya,
yo ma na risyed, dhariasva,

pitah.
ay am ya somo niadhayi asmd,
tasma fndram pratiram. emi

ayuh.

I would associate with the whole-
some friend who having been drunk
would not injure me, 0 lord of the
hays. For (the enjoyment of) that
Soma which has been deposited in
us J I approach Indra to prolong
our years.

rdudarena : not analysed in the Padapatha (cp. note onii. 33, 5 c);
cp. tvam nas tanvo gopah in 9 a. sakhya : 99, 2. y6 na risyet :
cp. 4 a. haryasva : a characteristic epithet of Indra, who as the
great Soma drinker is here addressed, nyadhayi : 3. s. ao. ps. of
dha put ; this (like pragas in 2 a) is irregularly analysed in the
Padapatha as ni adhayi instead of ni-adhayi (p. 469, B). asm6 :
loc. (p. 104) ; Pragrhya (26 c). emi : 1. s. pr. of i go to with ace.
(197, A 1). pratiram : ace. inf. of tf cross (p. 336, 2 a) governing
the ace. ayus (cp. 11 d). tasmai : for the sake of that = to obtain or
enjoy that, final dat. (p. 314, B 2).

^ Ht^ wf ^^f f^f i^T

11 apa tya asthur anira, amiva
nir atrasan, tamisicir abhaisuh.
a s6m6 asmam aruhad vihaya ;
aganma yatra pratiranta ayuh.

Those ailments have started off,
diseases have sped away, the powers
of darkness have been affrighted.
Soma has mounted in us tvith
might : we have gone to where men
prolong their years.

asthur : 3. pi. root ao. of stha. atrasan : the ipf. is here
irregularly used beside the two aorists ; cp. the uniform use of the
ao. in 3. tamisicis : this word, as occurring here only, is somewhat
doubtful in sense ; but it is probably a f. adj. formed from a stem in

1902 ]jj

162

SOMA

[viii. 4S, 11

anc added to tamis (in tamis-ra darJcness) : cp. 93 a and 95. The
meaning is that a draught of Soma drives away disease and the
powers of darkness (cp. 3 b). abhaisur : s ao. of bhi fear, a aru-
hat : a ao. of ruh : cp. the English phrase, ^ go to the head '. aganma
yatra : = ' we have arrived at the point when '. d is identical with
i. 113, 16 d ; it refers to the renewal of life at dawn.

^: I ir: I t^- i f^J^V i W[S% i iftfT: i

^^W I TT^H I Wvjf^%^ I
cltf I ^^T^ I ff^t I ft^ I
5cE^% I Wm I g^J^^f^ I ^VR II

12 yo na induh, pitaro, hrtsii pit6,
amartio martiam aviv^sa,
tasmai S6maya havisa vidh-

ema :
mrlike asya sumatau siama.

The drop drunJc in our hearts,
0 Fathers, that immortal has
entered us mortals, to that Soma
we would pay ivorship tuith obla-
tion ; we would abide in his mercy
and good graces.

pitaras : the Fathers, often spoken of as Soma-loving (somya).
are called to witness (cp. 13 a), hrtsii pitah : cp. 2 a antas ca pragah
and 10 c yah somo niadhayi asm6.

^ ^hr qri^ T^iirT'i II

^^ 1 5^H I ftgvjfir: i ^*i:>jftQ^^: i
^g 1 ^T^tgf^ ^fcT I w I <^c^^ I
rfir I ^ I T^Tf^ I ft^^t I f?^'? I

^^T^ I ^T^ I Xlrk: I T^^T^ II

13 tuam, Soma, pitfbhih samvid-
an6,
anu dyavaprthivi a tatantha.
tasmai ta, Indo, havisa vidh-

ema :
vayarn siama patayo rayinam.

Thou, 0 Soma, uniting tvith the
Fathers, hast extended thyself over
Heaven and Earth. To thee as
such, 0 Indu, tve woidd pay
ivorship ivith oblation : tve ivould
be lords of riches.

viii. 48, 15] SOMA 163

sam-vidanas : see x. 14, 4 b. anu a tatantha : = hast become
famous in. d is identical with iv. 50, 6 d.

^ ^^ f^^ ft^T^: wf%lf: I

g^TT^ t^i^^T ^^ II ^^'l I ^H^ I f^;^ I ft^^: i

g^jftTt^: I f^^^'i I ^ I ^t^ II

4 trataro deva, adhi vocata no. Ye protecting gods, speak for us.
ma no nidra isata, mota jalpih. Let not sleep overp>oweruSf nor idle
vayam S6masya visvaha pri- talJc. We always dear to Soma,

yasah, rich in strong sons, would utter

suviraso vidatham a vadema. divine tvorsliip.

trataro devah : accent, see note on 7 c. adhl vocata : 2. pi. ao.
ipv. of vac speali ; final vowel metrically lengthened ; = take our part,
defend us (nas,dat.). nidra : probably for nidrah: see note on svadha,
X. 129, 5d. isata: 3. s. sb. A. (not inj., which correct, p. 372);
with gen. nas (202, A a), nidra and jalpiti probably refer to
the vows of waking and silence in the rite of initiation (diksa) to the
Soma sacrifice, c d are identical with ii. 12, 15 c d excepting that
there ta Indra takes the place of S6masya. priyasas : with gen.
(p. 322 C).

q t^ ^: ^^ f%^m ^^^T^ ^^ I ^: I itm I f%^<T: I ^^U^: i
^ ^_f^^l f4^ 1^^: I ^^1 ^: sf^n^ i w i f^i[ i gvJ^^: i

^ ^ ?:^ ^fir: w^^\: ^^ i ^: l T'^ X^ i ^f^ifn: i f
x^jff ^^TfT+lcf ^T HT^Tfi: II vJ^^: I

tiTff I TJ^TrfTfi: I ^ fTI ^T I HT^ci; II

5 tuam nah, Soma, visvato va- Thou art, 0 Soma, a giver of
yodhas. strength to us on all sides. Thou

tuam suarvid. a visa nrcaksah. art a finder of light. Do thou, as

M 2

164 SOMA [viii. 48, 15

tuam na, Inda, utibhih sajosah surveyor of men, enter us. Do
pahi pascatad uta va purastat. thou, 0 Indii, protect us behind

and before ivUli thine aids ac-
cordant.

a visa : final vowel metrically lengthened. Inda : for Indav
(21 &) ; on the Padapatha, cp. note on 2 c. utibhis to be taken with
sajosas. uta va : or = and.

FUNERAL HYMN

The RV. contains a group of five hymns (x. 14-18) concerned with death

and the future life. From them we learn that, though burial was also

practised, cremation was the usual method of disposing of the dead, and was

the main source of the mythology relating to the future life. Agni conveys

the corpse to the other world, the Fathers, and the gods. He is besought

to preserve the body intact and to burn the goat which is sacrificed as his.

portion. During the process of cremation Agni and Soma are besought to

heal any injury that bird, beast, ant, or serpent may have inflicted on the

body. The way to the heavenly world is a distant path on which Savitr

(i. 35) conducts and Pusan (vi. 54) protects the dead. Before the pyre m,

lighted, the wife of the dead man, having lain beside him, arises, and his

bow is taken from his hand. This indicates that in earlier times his widow

and his weapons were burnt with the body of the husband. Passing along:

by the path trodden by the Fathers, the spirit of the dead man goes to tho

realm of light, and meets with the Fathers who revel with Yama in the

highest heaven. Here, uniting with a glorious body, he enters upon a life

of bliss which is free from imperfections and bodily frailties, in which all

desires are fulfilled, and which is passed among the gods, especially in the

presence of the two kings Yama and Varuna. .

X. 14. Metre : Tristubh ; 13. 14. 16. Amistubh ; 15. Brhati.
%^^ j^Ji^Ti ^l[\^\ %^^rIH^ I HJli^lt^'l I ^TT^T^ I

X. 14, 2]

FUNEKAL HYMN

165

Him wlio has passed away along
the mighty steeps and has spied out
the path for many, him the son of
Vivasvant, the assembler of people,
Yama the king, do thou present
with oblation.

1 pareyivamsam pravato mahir

anu,
bahubhyahpantham anupaspas-

anam,
Vaivasvatam samgamanam ja-

nanam,
Yamam rajanam ha visa du-

vasya.

a is a Jagati (see p. 445, f. n. 7). pareyivamsam : pf. pt. act.
iyivamsam. (89 a) of i go, with para away, pravatas : the steep
paths leading to the highest heaven where Yama dwells ; cp. ix. 113,
8, yatra raja Vaivasvat6, yatravarodhanam divah . . tatra mam
amrtam krdhi where the king, the son of Vivasvant, and where the
secret place of heaven is, there do thou (Soma) make me immortal.
mahis : A. pi. f. of mah great, pantham : 97, 2 a. Vaivasvatam :
Yama is in several passages called by this patronymic ; cf. also 5 c,
and X. 17, 1 : Yamasya mata, paryuhyamana maho jaya Vivas-
vatah. the mother of Yama being married as the wife of the great
Vivasvant. bahiibhyas : for the many that die and go to the other
world, anu-paspasanam : pf. pt. A. of spas see. samgamanam. :
as gathering the dead together in his abode, rajanam : Yama is several
times called a king, but never expressly a god. duvasya : addressed
to the sacrificer.

2 Yam6 no gatum pratham6 vi- Yama has first found out the way

veda : for us : this pasture is not to be

naisa gavyutir apabhartava u. taken away. Whither our former

yatra nah piirve pitarah pa- fathers have passed away, thither

reyiir, those that have been born since (pass

ena jajnanah pathia anu svah. away) along their several paths.

166

FUNEEAL HYMN

[x. 14, 2

Yamas : a explains what is said of Yama in the preceding stanza.
viveda : pf. of 2. Yid find, gavyutis : used figuratively to express Ihe
abode which Yama has found for those who die. apa-bhartavai :
dat. inf. with double accent (p. 452, 7); here it has a passive force
(p. 335, a), b is most naturally to be taken as forming a hemistich
with a, not as beginning a new sentence antecedent to yatra. The
exact sense of cd is uncertain owing to the doubtful interpretation of
ena and jajnanas. The former word is probably corr. to yatra, and
the latter the frequent pf. pt. A. of jan generate. It might be from
jna Tcnotv (from which, however, this pt. does not seem to occur
elsewhere) : the meaning would then be, ' knowing the way thereby
(ena),' because Yama found it for them, svas : hy their oivn xmihs,
each by his own, each going by himself.

3 ^Tf}^ ^S[^^ ^rff ftfir^

^fi^ I ^: I '^^\ \ '^f^x^^f^: \
ff^: I ^liifiT: I ^^T^: I
^T'l^ I ^ I Itt: I ^'g: 1^1=^1

^Tf T I ^^ I W^Ji^i I ^^ I ^f^ II

8 Matali Kavyair, Yam 6 Angiro-

bhir,
Brhaspatir ]^kvabhir vavrdha-

nah,
yarns ca deva vavrdhiir, y6 ca

devan,
svaha any 6, svadhayany^ mad-

anti.

3Iatall having groivn strong ivith
the KavyaSj Yama with the Aiigi-
rases, Brhaspati ivith the liJcvans,
tuhom the gods have made strong
and who (have made strong)
the gods, some rejoice in the call
Svaha, others in the offering to the
dead.

Matali : mentioned only here ; one of seven m. stems in i (100, 1 b).
8iiyana thinks this means Indra because that god s charioteer (in
later times) is matali and therefore matali (N. of matalin) is ' he
who is accompanied by matali ' ; but the accent of words in in is
invariably on that syllable (p. 454 B a). Kavyais : name of a group
of ancestors ; the inst. used in the sociative sense (199 A 1). Angi*

X. 14, 5] FUNERAL HYMN 167

robhis : another group of ancestors, otherwise associated with
Brhaspaii (who exclusively is called Angirasa). Rkvabhis : another
group of ancestors ; cp. sa rkvata gan^na he (Brhaspati) with the
singing host (iv. 50, 5). vavrdhanas : by means of oblations, yams
ca : the ancestors whom the gods strengthened by their aid, and who
strengthened the gods with their offerings, svaha any6 : some, by
their association with the gods, rejoice in the call svaha, which is
addressed to the gods, others in the funeral oblations offered to them
as ancestors, madanti : with inst. (p. 308, 1 c).

f^"^f«T: ftgfir: ^f^^^: i ^f#T:>jf5T: i ftgvjf^i: i ^vjf^^: i

^ TT^-fft^f ^T^^^ II ^^ I TT^I I ff^^T I 'TT^^^ II

4 imam, Yama, prastaram a hi Upon this strewn grass, OYama,

sida, pray seat thyself, uniting thyself

Angirobhih pitrbhih samvida- ivith the Avgirases, the fathers.

nah. Let the spells recited hy the seers

a tva mantrah kavisasta vah- bring thee hither. Do thou, 0 king,

antu. rejoice in this oblation.

ena, raj an, havisa madayasva.

a sida : 2. s. ipv. of sad sit w. ace. hi : p. 252, 2 ; cp. p. 467, B.
pitrbhis : apposition to Angirobhis (cp. 3 a), samvidanas : pr. pt.
A. of 2. vidfind according to the root class (158 a a), kavi-sastas :
on the accent cp. p. 456, 2 a and p. 462, f. n. 4. ena : here (cp. 2 d)
inst. of ena (112 a) agreeing with havisa ; accented because beginning
the Pada (and always as an adv., cp. 2 d). madayasva : with inst.,
cp. madanti in 3 d.

M ^^frf^TT 'iff ^"^f^^ ^fl^T'^ftT: I ^ I 'iff I ^fir^f^r: I

^4 %^fT:i Tf^^yp^ I ^ I %^^: I Ti I 'TTf^^ I

168 FUNEEAL HYMK [x. 14, 5

>jftT5?f% ^^w{ f'R^ II ^f^'i I ^ I ^fff^ I "^ I f^s^^ II

5 Angirobhir a gahi yajniyebhir ;
Yama, Vairupair iha mada-

yasva.
Vivasvantam huve, yah pita te,
asmin yajn^ barhisi a nisadya.

Come hither tvith the adorable
Ahgirases ; 0 Yama, with the sons
of Virupa do thou here rejoice. I
call Vivasvant who is thy father,
(let him rejoice), having sat himself
down on the strew at this sacrifice.

Angirobhis : sociative inst. (199 A 1). a gahi : root ao. ipv. of
gam (148, 5). Vairupais : sociative inst. ; this patronymic form
occurs only here ; Virupa occurs once in the sing, as the name of
one who praised Agni (viii. 64, 6), and three times in the pi. as
of seers closely connected with the Ahgirases, as sons of heaven
or of Ahgiras. huve : 1. s. pr. A. of hii call, yas : supply asti.
c is defective by one syllable (p. 441, 4 B a), barhisi a : to be taken
together (cp. 176, 1, 2). nisadya: gd. of sad sit; agreeing with
Vivasvantani (cp. 210) : it is not the priest who sits down
on the strew, but the god ; d occurs in iii. 35, 6 as applied to
Indra.

^Pi ^\ ^5R^% ^'.TT II

^?rf^T^: I ^: I ftfTT* I Mi'^i: i
^4^TT!r: I g'i^: I ^'^TT^: i

^ I v^ I ^^^% I W\J[ II

6 Ahgiraso, nah pitaro, Navagva, Tlie Aitgirases, our fathers, the

Atharvano, Bhrgavah, somia-

sah :
t6sam vayam sumatau yajni-

yanam
dpi bhadr^ saumanas^ siama.

Navagvas, the Atharvans, the
Bhrgus, the Soma-loving : we ivould
abide in the favour, the good graces
of them the adorable ones.

X. 14, 8] FUNERAL HYMN 169

nah pitarah : in apposition to the names ; cp. 4 b. Navagvas &c.,
names of ancient priestly families, dpi syama to be taken together;
api as = to take part in,

^ Wf ^f^ ^W*i: ^f^ iTi Ttf iiffi Tff J ^rf^^^: I ^f*r: i

^^t ^: ^' ftcft: tfr:^: i ^^ i ^: i ^' i fq?!?:: i ^TTitg: i

^HT Tjm^J w^^^i fii^i ^m I TTwr^T i ^^^i i t^t i

-^A xtiiiTftr ^^Tsi 'q l^j^ II '^^^^ \ q^jftr i ^tsfr: i '^ \ 1^1 "

7 pr6hi, pr^hi pathibhih purvid- Go forth, go forth hy those

bhir, ancient paths on which our fathers

yatra nah purve pitarah pa- of old have passed atvay. Thou

reyiih. shalt see both Jdngs rejoicing in the

ubha raj ana svadhaya mad- offering to the dead, Yama and

anta, Varum the god.
Yamam pasyasi Varunam ca

devam.

pr6hi pr6hi : addressed to the dead man ; note that this repeated
cd. vb. is not treated as an Amredita ; in fact only one repeated
verbal form is so treated in the RV., viz. piba-piba (p. 282, g). Note
the remarkable alliteration in a b ; cp. the repetition of -a in c and
of -am in d ; of a- in 9 c d, and of -au in 10-12. purve : prn. adj.
(p. 116). rajana : note that both Yama and Varuna are called kings,
but Varuna alone a god (cp. note on 1 d). svadhaya : cp. 3 d.
pasyasi : 2. s. pr. sb. of pas see (cp. p. 358).

»= ^ ^^ f^^T^j ^ ^M' ^1 1 ^iw^ I ftgi^: I ^^ I ^%^ I
HT^ tj^ ^VR^ I ^^^'^ ' ^"^ I f^^w^n. I

ff^T^^^ H^T^fl f|wM I ^^^^ I g^: I ^^*i I w I

^ ^^ <T^ g^: II Tff I

^Jl I TW^ I W!^T I gi^^t: H

170 FUNERAL HYMN [x. 14, 8

8 sam gaehasva pitibhih, sam Unite tvith the Fathers, unite

Yamuna, with Yamay ivith the reward of thy

istapijrt^na param^ vioman. sacrifices and good works in the

hitvayavadyam punar astam highest heaven. Leaving hlemish

6hi : hehind go hack to thy home ; unite

sam gaehasua taniia suvareah. with thy hody, full of vigour.

ista-purt^na : note that this old Dvandva cd. (see vocab.) is not
analysed in the Pada text. param6 : the abode of Yama and the
Fathers is in the highest heaven ; madhye divah in x. 15, 14.
vioman : loc. without i (p. 69). hitvaya : gd., 163, 3. astam : the
home of the Fathers ; cp. 9 b-d. tanva suvareah : being free from
disease and frailties, the dead man unites with a body which is com-
plete and without imperfections. The AV. often speaks of such being
the state of things in the next life. In d the rare resolution of v
in -sva is required.

^ ^^(ST^^tMw II ■^^•^t'T- I "^^^f^* I w^^: I f%

i^^J^I

■^W. I ^(^ I ^^i^-p^ I ^# II

9 apeta, vita, vi ca sarpatato : Begone, disperse, slink off from
asma etam pitaro lokam akran. here : for him the Fathers have
ahobhir adbhir aktiibhir vi- prepared this place. Yama gives

aktam him a resting-place distinguished

Yamo dadati avasanam asmai. hy days and ivaters and nights.

This stanza is addressed to the demons to leave the dead man
alone, vita: for vi ita (see p. 464, 17, la), asmai: accented
because emphatic at the beginning of a Pada, but unaccented at the
end of d (cp. p. 452, A c). akran : 3. pi. act. root ao. of kr make.
ahobhir adbhih : cp. ix. 113, where the joys of the next world are

S

\ X. H, 11] FUNEKAL HYMN 171

described, yatra jy6tir ajasram, tasmin mam dhehi amrte loke

ivhere there is eternal light, in that immortal tvorld place me (7), and
yatra amur yahvatir apas, tatra mam amrtani krdhi where are
those stvift tvaters, there make me immortal (8). aktiibhis : nights as
alternating with days, vyaktam : pp. of vi + anj adorn, dis-
tinguish.

^%^ % ^W{^ iT^f^ II ^^^ I % I ^^i^^T^; I ^^f^ II

10 ati drava sarameyau suanau, Bun Jjy a good path past the tivo

caturaksau sabalau sadhiina sons of Saramd, the four-eyed,

patha; brindled dogs; then approach the

atha pitrn suvidatram lipehi, hountifid Fathers tvho rejoice at

Yamuna j6 sadhamadam mad- the same feast as Yama,

anti.

sarameyau: in this and the following duals (including 11 a b)
the ending au is irregularly used ; in the old parts of the RV. a
is employed before consonants and at the end of a Pada. svanau :
to be read as a trisyllable (cp. 91, 3). caturaksau : doubtless meant
to imply keen sight ; thus this epithet is also applied to Agni. In
the Avesta a four-eyed dog watches at the head of the bridge by
wliich the souls of the dead pass to the other world, and scares away
the fiend from the holy ones, b is a Jagatl (cp. p. 445, f. n. 7).
atha : the second syllable metrically lengthened. Yamuna : socia-
tive inst. (p. 306, 1). sadhamadam : cognate ace. with madanti
(p. 300, 4).

<=^<^ ^ ^ ^T^ ^^^ Tf^iff ^1^1 ^^T I ^ I Tf^ffifr i
'^gT^ 4f^^ f^^ I '^i i^^ I ^f^^ T^ ^f^ix'^ I

gi^Twr I

172 FUNERAL HYMN [x. 14, ii

^f% ^T^T ^'HFft^ ^ ^ II ^f% I 'q; I ^# I ^9R^^?^ I "^ I

Vff II

11 yau te suanau, Yama, raksita-

rau,
caturaksau pathiraksi nreaksa-

sau,
tabhiam enam pari dehi, rajan :
svasti casma anamivam ca

dhehi.

Give Mm over to those two, 0
King, that are thy dogs, 0 Yama,
the guardians, four-eyed, ivatcliers
of the path, observers of men ;
bestow on him welfare and health.

yau : au in this and the following duals for a, as in 10. nrca-
ksasau : as Yama's messengers (cp. 12 b). b is a Jagati (cp. 10 b).
enam : the dead man. dehi (2. s. ipv. of da give) : that they may
guide him to Yama's abode, dhehi : 2. s. ipv. of dha put.

fTT W«f 1^% 151^
H^^TrIT?Tg^%f W^ II

^^i^^ I ^vjg^' I ^^# I

^^ I fcfr I 'qT*?: I ^'iK I "^i I

fff I w«ii I f ir«r I ^t^ I
gif : I ^TrfTJii ^g^i ^^ I Tf I ^ff^ II

12 urunasav, asutfpa, udumbalau, Broad-nosed, life-stealing^ . . the

Yamasya dutau carato janam two as messengers of Yama tvander

anu ; among men ; may these two give us

tav asmabhyam drsaye siiriaya bacJc here to-day auspicious life that

piinar datam asum ady^ha bhad- tve may see the sun.

ram.

uru-nasau : the second syllable is metrically lengthened ; on tl)e
cerebralization of the dental n see 65 b ; hero we have the normal use
of an as av before a vowel within a Pada; broad-nosed, that is, keen-
scented, asutrpa u- : on the Sandhi see 22 ; the literal meaning
delighting in lives implies delighting in taking them, while they

X. H, u] FUNERAL HYMN 173

wander among men as Yama's messengers, udumbaldu : this word
occurs here only, and there is no means of throwing any light on its
sense ; the au of this dual, as of dutau, for a, shows the same
irregularity as in the preceding stanzas, caratas : in order to seek
out the lives of those about to go to ihe abode of Yama. asma-
bhyam : dat. pi. of aham. drsaye : dat. inf., with attracted ace.
(200 B 4). datam : 3. du. ipv. root ao. of da give ; as having already
marked us for their victims, let them give back our life to-day.

^^ i wt ^w^^ ^^^ I f I ^^: I ^f^ I

13 Yamaya somam sunuta, For Yama press the Soma, to

Yamaya juhuta havih ; . Yama offer the ohlation ; to Yama

Yamam ha yajno gachati, goes the sacrifice tvell prepared, with

Agniduto aramkrtah. Agni as its messenger.

juhuta: with metrically lengthened final vowel; 2. pi. ipv. of
hu sacrifice addressed to those officiating at the sacrifice. Yamam i
ace. of the goal (197, 1 ; of. 204, 1 6). Agnidutas : the idea under-
lying this figurative expression is that the smoke of the sacrificial fire
goes up to heaven where Yama dwells.

^^jTTg: IT ^^ II ^y^ I w^- 1 ^ I ^^"^ II

i 14 Yamaya ghrtavad dhavir To Yama offer the ohlation

juhota, pra ca tisthata ; abounding in ghee, and step forth ;

sa no dev^su a yamad, maf/ he guide us to the gods that

dirgham ayuh pra jivase. we may live a long life.

174 FUNERAL HYMN [x. 14, 14

juh6ta : the irr. strong form (p. 144, B. 3 a) with a long vowel in
the second syllable is here utilized for metrical purposes, as the
regular form juhuta has its final vowel lengthened in 13 b. pra
tisthata: step forward, in order to offer the oblation ; cp. the use of
pra bhr 'bring forward an oblation, a yamat : inj. of root ao. of yam
extend ; this form constitutes a play on the name of Yama. nas :
ace. governed by a yamad ; cp. ix. 44, 5, sa nah Somo dev^su a
yamat may he, Soma, guide us to the gods ; on ths loc, cp. 204 B 1 Z>.
ayus : cognate ace. (197 A 4). pra jivase : cp. p. 463, f. n. 8. The
meaning of cd is : ' may he keep us (the survivors) to the worship of
the gods (and not lead us to the Fathers), so that we may enjoy long
life on earth ' (cp. 12 c, d).

15 Yamaya madhumattamam To Yama the king offer the most

rajne havyam juhotana. honied oblation. This obeisance is

idam nama rsibhyah purvaj6- for the seers born of old, the ancient

bhiah, makers of the path,
purvebhyah pathikrdbhiah.

juhotana : again the strong form to suit the metre (cp. 14 b).
pathikrdbhyas : because they were the first, after Yama had shown
the way, to tread the path leading to Yama's abode (the pitryana the
road of the Fathers). This stanza is a Brhati in the middle of
Anustubhs, differing from them only by the addition of four syllables
in the third Pada (see p. 444, 9 b).

^m m ^w wff m II ^#r I m I ^% I wifim ii

X. 14, 16] FUNEKAL HYMN 175

6 trikadrukebhih patati. It flies through the three Soma

sal urvir, 6kam id brhat, vats. The six earths, the one great

tristub, gayatri, chandamsi, (world), trishtbh, gayatri and (the

sarva ta Yama ahita. other) metres, all these are placed

in Yama.

The meaning of a b in this final stanza is obscure, partly because
the subject is not expressed in a, and partly because it is uncertain
whether b is syntactically connected with a or not. The probability
is that here we have two sentences, one consisting of a, the other
of b-d. The first then probably means that the Soma draught is
ready for Yama ; the second expresses the greatness of Yama by
stating that all things are contained in him. trikadrukebhis : this
word, occurring six times in the KV., always appears in the pi., and
always except here in the locative. It is four times directly con-
nected with Soma, and once alludes to it ; e. g. trikadrukesu apibat
sutasya he (Indra) drank of the pressed Soma in the three vessels
(i. 32, 3). The term trikadruka in the ritual of the Brahmanas is
the name of three days in a Soma ceremony. The metaphor of flying-
is applied to the flowing Soma compared Avith a bird, as ' the god
flies like a bird to settle in the vats ' (ix. 3, 1). The allusion therefore
seems to be to the Soma which the priests are called upon to press in
13 a. sad urvih. : this expression is probably equivalent to the three
heavens and three earths: cp. tisr6 dyavah. nihita antar asmin,
tisrd bhumir liparah, sadvidhanah the three heavens are placed
within him (Varuna) and the three earths below, forming a sixfold order
(vii. 87, 5). 6kani id brhat : by this expression is probably meant
the universe, otherwise spoken of as visvam 6kani, idam ^kam &c.,
the one being contrasted wdth the six ; cp. i. 164, 6, vi yds tastambha
sal ima rajamsi . . kim api svid 6kani ? who propped asunder these
six spaces ; what pray is the one ? tristiibh, gayatri : these tivo names
of metres are only mentioned in this and one other hymn of the
tenth Mandala. This and the following four hymns (x. 15-18) are
among the latest in the KV. The concluding stanza here, as in
some hymns addressed to other deities, sums up the greatness of the
god by saying that he embraces all things ; cp. i. 32, 15 (Indraj ;
V. 13, 6 (Agni).

176 PITARAS [x. 15, 1

pitAras

Two hymns (x. 15 and 54) are addressed to the Pitaras or Fathers, the
blessed dead who dwell in the third heaven, the third or highest step of
Visnu. The term as a rule applies to the early or first ancestors, who fol-
lowed the ancient paths, seers who made the paths by which the recent
dead go to join them. Various groups of ancestors are mentioned, such a?
the Angirases and Atharvans, the Bhrgus and Vasisthas, who are identical
in name with the priestly families associated by tradition with the composi-
tion of the Atharvaveda and of the second and seventh Mandalas of the
Rigveda. The Pitaras are classed as higher, lower, and middle, as earlier
and later, who though not always known to their descendants, are known to
Agni. They revel with Yama and feast with the gods. They are fond of
Soma, and thirst for the libations prepared for them on earth, and eat the
offerings along with him. They come on the same car as Indra and the
gods. Arriving in their thousands they range themselves on the sacrificial
grass to the south, and drink the pressed draught. They receive oblations
as their food. They are entreated to hear, intercede for, and protect their
worshippers, and besought not to injure their descendants for any sin
humanly committed against them. They are invoked to give riches,
children, and long life to their sons, who desire to be in their good graces.
The Vasisthas are once collectively implored to help their descendants.
Cosmical actions, like those of the gods, are sometimes attributed to the
Fathers. Thus they are said to have adorned the sky with stars, to have
placed darkness in the night and light in the day ; they found the light
and generated the dawn. The path trodden by the Fathers (pitryana) is
different from that trodden by the gods (devayana).

X. 15. Metre: Tristubh; 11 Jagati.

^ ^^^^ ftffft f% II ^ I ^: I w^ I fxmt: i f^3 ii

1 lid iratam avara, lit parasa, Let the loiver, let the higher, let

un madhyamah pitarah. somi- the middlemost Soma-Joving Fathers

asah ; arise ; let those Fathers who,

asum ya iyiir avrka rtajnas, friendly, Tiuoiving right, have gone

t6 n6 avantu pitaro havesu. to life eternal, favour us in our

invocatio7is.

X. 15, 2] PITAKAS 177

lid iratam : note that cd. verbs are often repeated by means of the
prp. (here ud twice) alone, avare (on the dec, see 120 c 1) &c. :
these three words refer to the Pitrs dwelling in the three divisions of
the world, earth, air, heaven (cp. y6 parthive rajasi in 2 e ; and the
division of heaven into three, the lowest, the middlemost, and the
third in which the Fathers sit : AV. xviii. 2, 49). Sayana thinks
that here the degrees of their holiness is meant, but in this same
stanza, when it appears in the AV. (xviii. 1, 44), he thinks that
degrees of merit or of age are intended ; but degrees of age are
expressly mentioned in 2 b by purvasas and liparasas. asum : life
in the heavenly world, immortal life (the Pitaras are called immortal
in AV. vi. 41, 3) as opposed to terrestrial life, iyur : 3. pi. pf. act.
of i go.

% inf§'% T^^rr f^^Tfi % i ^^f^% i T^ft i ^ i f^i^Tn: i

2 idam pitrbhyo nani6 astu adya, Let this obeisance he made to-day
yd purvaso, ya uparasa iyuh ; to the Fathers tvho have departed
j6 parthive rajasi a nisatta, earlier and later, tvho have seated

yd va nunam suvrjanasu viksu. themselves in the terrestrial air

or who are notv in settlements ivith
fair abodes.

purvasas : in x. 14, 2. 7 the prn. form purve is used (see 120, 2).
iyiir : in x. 14, 2. 7 the more distinctive cd. pareyur appears, a
nisattas (pp. of sad sit, cp. 67 a, b -, cp. a nisadya in x. 14, 5).
parthive rajasi : in the atmospheric region above the earth ; here
the Pitaras in the air intermediate between heaven and earth are
meant, while in b and d those in heaven and on earth respectively
are intended, suvrjanasu viksii : cp. the frequent manusisu viksii
human settlements, with reference to the Fathers present at the
funeral offerings on earth.

1902 U

178 PITARAS [x. 15, 3

«T^nT f^w^ TfT'ifiTFr: II wt: i

^ff ^^^: I % I w^^i I ^fT^ I
H^ifi I T^w. I ^ I Tl I w^^fiTFr: ii

3 aham pitrn suvidatram avitsi, I have won liither tM hotmtiful

napatam ca vikramanam ca Fathers and the grandson a^id the

Visnoh : ivide stride of Visnu : they who, sit-

barhisado y6 svadhaya sutasya ting on the stretv, shall partake of

bhajanta pitvas, ta ihagami- the pressed drink tviih the offering

sthah.. to the dead, come most gladly here.

a-avitsi (1. s. A. s ao. of 2. Yid find) ; = I have induced to come to
this offering, napatam : it is somewhat uncertain who is meant by
this ; according to Prof. Geldner's ingenious explanation Yama (with
whom the Pitaras are associated) is intended, because in the VS.
(xxix. 60) Visnu (here coupled with napatam) is called the husband
of Aditi, whose son (TS. vi. 5, 6, 2) was Vivasvant, the father of Yama
(see note on x. 14, 1) ; but it is doubtful whether this later statement
was part of the mythological belief of the RV., where Yama is the
grandson of Tvastr (x. 17, 1). On the other hand, the word may be
used elliptically to designate Agni = sahaso napatam (Agni is called
naptre sahasvate in viii. 102, 7) = sahasah suniim son of strength, a
frequent epithet of Agni, for which once (vi. 4, 4) suno son alone is
used in an Agni hymn ; and below (9 c) Agni is invoked to come
with the Fathers : agne yahi suvidatrebhih pitrbhih. There is
here also a good example of the fanciful interpretations of Sayana :
Visnor (= yajnasya) napatam (— vinasabhavam) the non-destruction
of the sacrifice, vikramanam: Visnu's third step (= the highest
heaven), where the Fathers dwell (cp. i. 154, 5). bhajanta : 3. pi.
inj. A. of bhaj share, with partitive gen. (202 A e). pitvas : gen. of
pitxi (p. 81). a-gamisthas : accent, p. 453, 9 A 6.

X. 15, 5]

4 barhisadah pitara, uti arvag ;
ima vo havya eakrma : jusa-

dhvam ;
ta a gata avasa samtamena ;
atha nah sam y6r arapo da-

dhata.

PITARAS 179

^ff vj^^: I "ftcTT: I ^<ft I ^#r^ i
T'n: I ^: i f^ i W'T i i^^^i
% I ^ I im I ^^w[ i ^Ji^i?t%^ I
^^ I ^: I il?l.l ^: I ^T^: I f^fT il

Ye Fathers that sit on the sfreiv,
come hither with aid ; these offer-
ings we have made to you : enjoy
them ; so come icith most beneficent
aid ; then bestow on us health and
blessing free from hurt.

barhisadah pitarah : see note on viii. 48, 7 c. iiti : inst. of iiti
(p. 81, f. n. 4). arvak : hither ; the vb. a gata come is easily to be
supplied from c. eakrma : with metrical lengthening of the final
syllable, jusadhvam : accented because it forms a new sentence
(p. 466, 19 b). t6 : as such, as enjoying our offerings, gata : 2. pi.
ipv. root ao. of gam go. atha : metrically lengthened, dadhata :
2. pi. pr. ipv. of dha place, with irr. strong form of the pr. stem
instead of the normal dhatta (p. 144 B 1 b).

^rfy W^lti^-^^TR: II

5 lipahutah pitarah somiaso
barhisiesu nidhisu priy^su ;
ta a gamantu ; ta iha sruvantu ;
adhi bruvantu; t6 avantu
asman.

^4^^m: I f^rrt: i '^J^^: i

^f^^g I f^^fvg I ft^g I

% I ^ I tm^ I % I Tf I ^^'tT I

^Ri I 5^5^ I % I ^w I WPI I!

Invited are the Soma-loving

Fathers to the dear deposits placed
on the strew ; let them come; let
them listen here ; let them speak for
us ; let them aid us.

lipa-hutas : pp. of hii call, nidhisu : the offerings deposited on
the sacrificial grass, gamantu: 3. pi. ipv. root ao. of gam go. sru-
vantu : 3. pi. ipv. roolf ao. of sru hear.

N 2

180 PITAKAS [x. 15, 6

*TT ff f€i5 ftfTT: "^4 f^^ m I f|f%f I ft^: I %^ I f^n^ I ^: i
^? '^'t: H^^m ^TT^FT II ^ct^ I ^: I w^: i HWn i ^xw ii

6 acya janu, daksinato nisadya, Bending the Jcnee, sitting doivn
imam yajnam abhi grnita visve ; to the south do ye all greet favour-
ma himsista, pitarah, k^na cin aUy this sacrifice ; injure us not,

no, 0 Fathers, hy reason of any sin

yad va agah purusata karama. that we may have committed against

you through human frailty.

a-acya (gd. of ac bend) : note that the suffix -ya is much oftener
long than short (164), but in the Pada text it is always short, janu :
probably the left knee ; cp. the SB. ii. 4, 2, 2, where the gods bend
the right knee, the Fathers the left knee. In rites connected with the
dead, the auspicious direction is reversed, left being substituted for
right, daksinatas : to the right (of the v6di altar), that is, to the
south, because the south is the region of Yama and the Pitaras.
grnita : 2. pi. ipv. of 1. gr sing, himsista : 2. pi. inj. is ao. of
hims injure. k6na cid yad agah for k^na cid agasa yad, the sub-
stantive being put into the rel. instead of the principal clause, vas :
dat. of disadvantage (p. 314 B 1). puyusata ; inst. s. identical in
form with the stem (97, 1, p. 77). karama: 1. pi. root ao. sb.
(p. 171) ; in the sense of an indefinite past.

^ w^^'Rt ^^rwt^ig^ ^^Tf^T^: i ^x^'rt?^ i ^^^^ i

T:f^ ^ItT ^^ ^wi'^ I Tf^^l I v^ I ^T^ I ^T^ I

H^wl: ftfiT^^ w: g^«t: I ftcTTt i ^ I ^W> i

IT ^f! ff ^frt ^ynT{ II TT I ^j[ I ^ I Tf I ^^n: i f vttt ii

7 asinaso aruninam upasthe Sitting in the lap of the ruddy
rayim dhatta dasuse martiaya. (dawns) hestoiv tvealth mi the tvor-

X. 15, 9] ' PITARAS 181

putr^bhiah, pitaras, tasya vas- shipping mortal. To your sons, 0

vah Fathers, present a share of those

pra yachata; ta ihorjam da- riches; so do ye here hestoiv

dhata. strength.

asinasas : irr. pr. pt. A. of as sit : 158 a. aruninam : aruna
ruddy is the colour of dawn, and the f. of this adj. sometimes
appears as an epithet of the dawns ; that these are here meant is also
indicated by vii. 9, 1 ; 63, 3, where Agni and Surya are said to
awake or arise usasam upasthat from the lap of the dawns, dhatta
and dadhata : here both the regular and the irr. ipv. of dha are used
(cp. note on 4 d). tasya vasvah : referring to rayim in b; on the
form of the gen. see p. 81. t6: anaphoric use (cp. p. 294 h).

8 y6 nah purve pitarah somiaso, l%ose forefathers of ours, the

anuhire somapitham Vasisthah, Soma-loving, the Vasisthas, who

t^bliir Yamah samrarand hav- fare after him to the Soma-

imsi, draught, with them let Yama,

usann usadbhih, pratikamam sharing their gifts, eat the ohla-

attu. tions at pleasure, he the eager tvith

them the eager,

anu-uhir^ : the derivation and meaning are somewhat doubtful ;
most probably pf. of vah drive, in this case meaning tvho have driven
after Yama to the Soma- draught ; it may possibly come from iih con-
sider, then meaning ivho have been considered worthy of the Soma-
draught. Vasisthas : as one of the groups of ancient seers, sam-
raranas (pf. pt. A. of ra give) : sharing with them their gifts to their
descendants (cp. 7 b c).

182 . PITAKAS [x. 35, 9

9 j6 tatrsiir devatra j^hamana, Who, gasping, have thirsted

hotravidah st6matastas6 arkaih : among the gods, knoiving oblations,

agne yahi suvidatrebhir arvan having praise fashioned for them

satyaih kavyaih pitrbhir ghar- with songs : with them thehountifiil

masadbhih. Fathers, the true, the tvise that sit

at the heating vessel, come hither,
0 Agni.

tatrsiir : pf. of trs, with long red. vowel (139, 9) ; such vowels
regularly appear in their short form in the Pada text (cp. note on
iii. 59, 1 b). devatra : in heaven ; tra is one of the suffixes which
in the Pada text is separated, being treated as the second member of
a cd. stoma-tastasas : this T^,, fashioned tvith praise, otherwise used
with mati = hymn, is here applied to persons and thus comes to have
the sense of a Karmadharaya Bv. (189, 1) = tasta-stomasas ; the
latter kind of cd., with a pp. as first member, does not exist in
the KV. arkais : to be taken with the preceding word = hy means
of songs, arvan: 93 6. kavyais : this word occurs in only two
other passages, the original meaning apparently being = kavi ivise
(cp. kavya-ta wisdom) ; here it may be intended to denote a particular
group of Fathers (pp. x. 14, 3). gharmasadbhis : probably in heaven ;
cp. X. 16, 10, sa gharmam invat param6 sadhasthe : may he (Agni)
further the gharma in the highest abode ; this word as well as j6ha-
manas may be intended to contrast with tatrsiir ; cp. vii. 108, 9.

qo ^ ^^arr^ fftT0 fft^T ^ i ^wvk'^ i fftrti^: i ff^ivitrr: i
^q ^Tff ^f^ ^^^^: ^1^1 ^ff I Ht4^\ |^>J^^-: I

X. 15, 11]

PITARAS

183

10 ye satyaso havirado havispa
fndrena devaih saratham da-

dhanah,
agne yahi sahasram devavan-

daih.

They who are true, eating the
oblation, drinJdng the ohJation,
having the same car with Indra
and the gods, tvith those thousand
god-praising remote forefathers that

paraihpurvaihpitfbhir gharma- sit at the heating vessel, come, 0
sadbhih. Agni.

sa-ratham : this word, primarily a Bv., having the same car, is then
often used as a cognate ace. (p. 300, 4) with ya = go (on a journey)
ivith the same car (here with dha in place of ya) ; then adverbially
(p. 301, 5 1)). dadhanas: pr. pt. A. of dha^t*^ (cp. p. 460, f. n. 3) ;
the pf. pt. A. would be dadhanas (159). sahasram : agreeing with
pitrbhis : more usual would be sahasrena pitrbhis : cp. 194 B 1 6
(p. 291) ; parais : the primary meaning of this word is/ar^/ier (opposed
to nearer avara, less often lipara, antara), more remote, then also
higher ; there is no opposition here to purvais (opposed to which are
avara and lipara), which in any case would be in the reverse order,
purvaih paraih ; the meaning is the remote, the early Fathers ; cp.
vi. 21, 6, parani pratna remote, ancient deeds opposed to avarasas
later men.

^8f vJ^Tttt: 1 1^_: I ^ i Tf Rf fTi
^^:^^: I ^r^ \ l^S"^^^* i
^Tf I f^'f^ I TTvj^mf^ I ^ffftr I

Iff^ I tI^??; i ^^iftT^ I ^^Trl^ II

11 Agnisvattah pitara, 6ha ga-
chata ;
sadah-sadah sadata, suprani-
tayah ;

Ye Fathers that have been de-
voured by fire come hither ; sit you
down each on his seat, ye that have
good guidance; eat the oblations

atta havimsi prayatani barhisi ; proffered on the strew ; then bestow
atha rayim sarvaviram dadha- ivealth accompanied entirely by
tana. strong sons.

184 PITAKAS [x. 15, ii

Agni-svattas : with the voc. accent on the first syllable ; the
ordinary accent would be Agni-svattas like other Tps. formed with
Agni, but such cds. with a pp. as second member usually accent the
first (cp. p. 456, 2 a), svattas : pp. of svad sweeten (cp. 67 h), sadah-
sadah : itv. cd. (p. 282 a ; p. 454, 10 a), governed by sadata.
sadata : 2. pi. ipv. a ao. of sad sit (147, 5). supranitayas : having
good guidance, tvell led, coming in good order ; the Pada text does not
recognize the cerebralization of the n (65 a, h). atta, atha : final a
metrically lengthened, pra-yatani : pp. of yam. dadhatana : irr.
strong form (cp. note on 7 d) and suffix tana (p. 925).

^^ I ^5R; I t^ I ITi^fTT I f ^'f^ II

12tuam, Agna, ilit6, jatavedo,
avad dhavyani surabhmi krtvi.
pradah pitrbhyah ; svadhaya te

aksann ;
addhi tvam, deva, prayata hav-

imsi.

Thou, 0 Agni, having leen im-
plored, 0 Jatavcdas, hast coni'eycd
the oblations, having made them
fragrant. Thou hast presented
them to the Fathers; ivith the
funeral offering they have eaten
them ; do thou, 0 god, eat the
oblations proffered.

ilitas : by us. jata-vedas : a very frequent and exclusive epithet
of Agni ; it is a Bv. as its accent shows, meaning having knoiuledge of
created things as explained by the RV. itself: visva veda janima
jatavedah Jdtavedas knows all creations (vi. 15, 13) ; this is also the
explanation of Sayana here : jatam, sarvam jagad, vetti, iti jata-
vedah. avat : 2. s. s ao. of vah carry (144, 5). dhavyani : for
havyani (54). krtvi: gd. of kr (163, 1). adas ; 2. s. root ao. of da
(148, 1 a), aksan: 3. pi. root ao. of ghas eat (p. 170, e). addhi: 2.
s. ipv. of ad cat.

X. 15, 14]

PITAKAS 185

^ I ^ I TI I ft<ri:: I % I ^ I 'Ti Tf I
^T'Yj ^ I f^^ I "m^i ^ ^fH I '^ I 'Ti

T[Sl^ I

w^ I %?!n ^ I % I ^T^^??* I
^^fir: I ^^1 1 g>Jif ffi^ i ^w ii

B y^ ea iha pitaro y6 ca n6ha,

Both the Fathers ivho are here

yams ea vidma yam u ca na and tvho are not here, hoth those

whom ive know and ivhom we knoiv
not, thou hnowest how many they
are, 0 Jatavedas ; enjoy the sacri-
fice well prepared with funeral
offerings.

pravidma,
tuam vettha yati t6, jatavedah ;
svadhabhir yajnam sukrtam

jusasva.

y6 ea : supply santi. vidma 1. pi. pf. of vid Mow (p. 154, 3) ; the
1. pi. pr. is vidmas. yams ca : Sandhi, 40 a. yam u : 39, and p. 25,
f. n. 2. pra- vidma : Jcnow exactly, vettha : 2. s. pf. of vid know
(p. 154, 3). yati: cp. 118a. t6: supply santi.

^^T^ Tv4 ^sm^^ II
iy^

^ I ^f^vj^T^: I ^ I ^5Tf^>J^T\;iT: i
^^ I ff ^: I ^^^t I ^T^^% I
%f*r: I ^i?:TZ I ^g>J^f?T^i vjii^ i

^^vf^^^l I fl^ I ^^^^ II

Agnidagdha ye anagni-

dagdha,
madhye divah svadhaya mada-

yante,
t6bhih. suaral asunitim etam
yathavasam tanuam kalpa-

yasva.

Those who, "burnt with fire and
not burnt ivith fire, are exhilarated
by the funeral offering in the midst
of heaven, as sovereign ruler do
thou with them fit his body accord-
ing to thy power for this spirit-
guidance.

ye anagnidagdhah : that is, buried, madhye divah : note that
the Fathers enjoy in heaven the funeral offering conveyed to them by

186 PITARAS [x. 15, 14

Agni, as well as eating the oblations offered them on the sacrificial
grass (lie), t^bhis : in association with them (199 A 1), as they
know the path of the dead, svarat : as sovereign lord who acts
according to his will (yathavasam) ; the subject is Agni who is
addressed in 9 c and 10 c (Agne), and in 12 a and 13 c (jatavedas)
or mentioned in 11a (Agnisvattas), and in this stanza itself
(Agnidagdhas). tanvam kalpayasva : the Ijody of the deceased ;
the words svayam tanvam kalpayasva (VS. xxiii. 15) are ex-
plained in SB. xiii. 2, 7, 11 : svayam rupam kurusva yadrsam
ichasi assume thyself the form that thou desirest ; cp. also iii. 48, 4 b
and vii. 101, 3 b yathavasam tanvam cakra (= cakre) esah he has
taken a body according to his tvill ; the corresponding Pada in the AV.
(xviii. 3, 59) reads yathavasam tanvah. kalpayati may he fashion
our bodies according to his tvill ; cp. also in the following funeral hymn
(x. 16, 4) the hemistich : yas te sivas tanvo, jatavedas, tabhir
vahainam sukrtam u lokam with those which are thy auspicious bodies,
0 Jatavedas, conduct him to tlie ivorld of the righteous, astmitim etam :
dependent, like tanvam, on kalpayasva : prepare his body and this
spirit-leading ■= prepare it for this spirit-leading-, Agni conducts the
spirit (asu) of the dead man, who is cremated, to the next world (cp. x.
16, 4, just quoted) where it unites with a new body (tanii) ; cp. x. 14.
8 cd : astam ehi ; sam gachasva tanva go home ; unite ivith thy (new)
body ; and x. 16, 5 sam gachatam tanva, jatavedah let him (the
deceased) unite with a (new) body, 0 Jatavedas.

HYMN OF THE GAMBLER

This is one, among the secular hymns, of a group of four which have
a didactic character. It is the lament of a gambler who, unable to resist
the fascination of the dice, deplores the ruin he has brought on himself
and his family. The dice (aksas) consisted of the niits of a large tree
called vibhidaka {Terminalia hellerica), which is still utilized for this
purpose in India.

X. 34. Metre : Tristubh ; 7. Jagati.

X. 34, 2] THE GAMBLER 187

pravepa ma brhatd madayanti
pravateja irine varvrtanah.
somasyeva Maujavatasya bha-

kso,
vibhidako jagrvir mahyam

achan.

The dangling ones, horn in a
windy place, of the lofty (tree)
gladden me as they roll on the
dice-hoard. Like the draught of
the Soma from Mujavant, the en-
livening VibhulaJca has pleased me.

varvrtanas : int. pt. of vrt turn, Maujavatasya : coming from
Mount Mujavant as the best, achan : 3. s. s ao. of chand (p. 164, 5).
Verbs meaning to please take the dat. (p. 311 h).

^ I ^T I ft^^ I ^ I f^f^se I ^T (

f^^T I ^f^vJ«T: I ^<T I ^WK I W-
^^^ I ^11 1 ^^vJ^T^ 1 1<fr: I

^giWciTTi: I ^4 1 ^jm^ I '^xtw^ II

^ na ma mimetha, na jihila esa :
siva sakhibhya uta mahyam

asit.
aksasyaham ekaparasya hetor
anuvratam apa jayam arodham.

She does not scold me, she is
not angry : she was kind to friends
and to me. For the sake of a die
too high hy one I have driven aivay
a devoted wife.

mimetha : pf. of mith dispute, jihila : pf. of hid he angry (cp.
p. 3, f. n. 2). sakhibhyas : dat. (p. 313, 3). ekaparasya: accord-
ing to the accent this is a Tp. adj., exceeding hy one, alluding to an
unlucky throw (called kali) in which when the number of dice
thrown is divided by four one remains over (while in the best throw,
the krta, nothing remains over), apa arodham : root ao. of rudh
obstruct. The meaning of the stanza is : 'rejecting the kindly advice
of my wife, I gambled and lost '.

188 THE GAMBLER [x. 34, 3

?1f^ "^T^ ^I^T ^wft 1f^ I ^^: I ^4 I wrm \ y^ >

3 dv6sti svasrur ; apa jay a ru-

naddhi ;
na nathit6 vindate mardita-

ram :
asvasyeva jarato vasniasya
naham vindami kitavasya bh6-

gam.

Mi/ mother-in-law hates me; mij
ivife drives me atvay : the man in
distress finds none to pity him :
* I find no more use in a gambler
than in an aged horse that is for
sale.'

apa runaddhi (3. s. pr. of rudh): turns him away when he asks
for money to gamble with, nathitas : the gambler speaks of himself
in the 3. prs. asvasya^iva : agreeing with kitavasya. jaratas :
pr. pt. of jr waste away, kitavasya bhogam : objective gen.
(p. 320, B h).'

8 ^^ ^T^ xift ^^^

ftm mm ^i-^x u^^iir^

^^ I ^lyU^ I Trfi: I ^^Xf^ I W I

^^ I ^5^c(^ I ^^ I mwt I w^: I
ftcTT I mm I ^iTiV I "^^i wf": I

^ I ^J^W. I ^^ I ^^^ I X[ffn II

4 any6 jayam pari mrsanti asya, Others embrace, the tvife of him

yasyagrdhad v^dane vaji aksah. for iohose possessions the victorious

pita mata bhratara enam ahur : die has been eager. Father, mother,

* na janimo, nayata baddham brothers say of him, * tve know him

etam'. not, lead him away bound \

agrdhat : a ao. of grdh be greedy, governing v6dane, loc. of the
object (p. 325, 1 c). vaji : to be read with a short final (p. 437, a 4,
cp. p. 441, 4 a) ; accent, p. 450, b. ahur : pf. of ah say. janimas :
1. pi. pr. of jna Jmoiv. nayata : accented as beginning a new

X. 34, 6] THE GAMBLER 189

sentence (p. 466, 19 a) ; final vowel metrically lengthened (cp. p. 441,
line 2). baddham : as a debtor.

yad adidhye : ' na davisani When I think to myself, ^I will

ebhih ; not go with them ; I shall he left

parayadbhyo ava hiye sakhi- behind hy my friends as they depart

bhyah*, (to play)', and the hroivn ones,

niuptas ca babhravo vacam thrown dotvn, have raised their

akratam, voices, I go straight, lihe a courtesan,

6mid esam niskrtam jariniva. to their place of assignation.

a-didhye : 1. s. pr. A. of dhi think, davisani : is ao. sb. of du
go (of which other forms occur in the A A. and the YV.) ; some
scholars think the sense of play to be so necessary that this must be
an irr. form (is ao. sb.) from div play (like a-sthavisam, in a Sutra,
from sthiv spit), ebhis : with the friends, ava Mye : ps. of 1. ha
leave; I am left behind with abl. (cp. 201 A 1). uptas : pp. of vap
streiv. akrata : 3. pi. A. root ao. of kr, accented because still
dependent on yad. Here we have a Jagatl Pada interposed in a
Tristubh stanza (cp. p. 445, f. n. 7) ; the same expression, vacam
akrata, by ending a Pada in vii. 103, 8 produces a Jagatl Pada in a
Tristubh stanza. The final vowel of the vb. is here nasalized to
avoid the hiatus at the end of the Pada (cp. i. 35, 6 a) ; viii. 29, 6a;
see p. 23, f. n. 1). 6mi id : I go at once (p. 218). esam : of the dice.

^m^f?f f^<T^: ^WiT^ ^m^ I iqfir I f^^: i ^i^m^: i

%^n#tf7t ^^T^^^^T^: I %T2ITftT I Tfif I ^^T I ^^^T^: I

Y^t€t ^t^ f% f^xf^ ^vk ^^T^: I ^m I ftf I f^Tt^ I ^T^ I

3?f^^^ ^^^ w f mf^ 11 ^Rfi^^ I ^^fj: I ^ I lirfTf^ II

190

THE GAMBLER

[x. 34, 6

6 sabham eti kitavah prcha-
mano,
jesyamiti, taniia susujanah.
aksasd asya vi tiranti kamam,
pratidivne dadhata a krtani.

The gambler goes to the assemhli/
hall, asMng himself, ' shall I con-
quer', trembling with his body.
The dice run counter to his desire,
bestowing on his adversary at play
the lucky throws.

tanva : accent, p. 450, 2 b. susujanas : as this pt. is the only
form of the vb. occurring, and is itself only found in one other
passage (also with tanva), its exact meaning is doubtful ; but it must
express either fear or confidence, tiranti : 3. pi. pr. of tr cross.
pratidivan : dec, 90, 3 ; dat. with verbs of giving (200 A 1), a
dadhatas : K. pi. pr. pt. of dha (156, p. 181, top) agreeing with
aksasas ; with prp. following (p. 462, 13 a a), krtani : probably in
the specific sense of the highest throws, pi. of n. krtam.

7 aksasa id ankusino nitodino,
nikrtvanas tapanas tapayisna-

vah;
kumaradesna, jayatah punar-

hano,
madhva samprktah kitavasya gambler.

barhana.

TJie dice are hooked, piercing,
deceitful, burning and causing to
burn; presenting gifts like boys,
striking back the victors, siveetened
with honey by magic potver over the

tapayisnavas : causing the gambler to pain others by his losses,
kumara-desnas : giving gifts and then taking them back like children,
punarhanas : winning back from the winner, equivalent in sense
to the preceding word ; Sandhi, 65 b. sam-prktas : pp. of pre mix.
barhana : inst. s. (p. 77) ; with objective gen. (p. 320).

X. 34, 9] THE GAMBLER 191

TTwt f^t«^ ^^ ^rfifiifrffr II TT^T I f^fi: I ^*3^: I ^h: I T^ I

irxiftfiT II

i tripancasah krilati vrata esam,
deva iva Savita satyadharma :
ugrasya ein manyave na nam-

ante ;
raja cid ebhyo nama it krnoti.

Their host of three fifties plays

like god Savitr whose laws are

trite : they how not before the wrath

of even the mighty; even a king

pays them obeisance.

tripancasas : the evidence is in favour of interpreting this word
as meaning consisting of three fifties, not consisting of fifty-three, as the
number of dice normally used, deva iva Savita : the point of the
comparison is that the action of the dice is as independent of the will
of others as the action of Savitr, who observes fixed laws of his own
(iv. 53, 4 ; x. 139, 3), and whose will and independent dominion no
being, not even Indra, Yaruna, Mitra, Aryaman, Rudra can resist
(ii. 38, 7. 9 ; V. 82, 2). na : the only example in the RV. of the
metrical lengthening of na. namante, namas : with dat. (p. 311, /v
and 312, 2 a).

if^T ii^ ^TTft ^T'^.

'R'^T: I Wrt% I ^ft I W^ I

^^T^: I f^vj^^^ll ^f% I
f^^T: I ^l^tTT: I TfK% I f^vJ^FT: i
^m: I ^ifr: 1 1^^^ I f^: i ^f f^ ii

nica vartanta, upari sphuranti.
ahastaso hastavantam sahante.
divya angara irine niuptah,
g sitah santo, hrdayam nir dah-
anti.

They roll down, they spring up-
ward. Though without hands, they
overcome him that has hands.
Divine coals throivn down upon
the gaming-board, being cold, they
burn up the heart.

192 THE GAMBLER [x. 34, 9

Every Pacla in this stanza contains an antithesis: nica— upari;
ahastasah — hastavantam ; divyah — irine ; sitah — nir dahanti.
divyas : alkiding to their magic power over the gambler ; ep.
barhana in 7 d. angaras : the dice are compared with bits of
charcoal lying in a hollow ; cp. SB. v. 3, 1, 10 : adhid^vanam va
agnis, tasya et6 'ngara yad aksah the gaming-hoard is fire, the dice
ate its coals.

^TffT 5^^ M:<T: W f^^ I TTfIT I H^^ I ^Ts[\ I W I f^ I

10 jaya tapyate kitavasya hina, Forsaken the wife of the gambler

mata putrasya caratah kua svit. is grieved^ the mother (too) of the

rnava bibhyad dhanam icha- son that ivanders ivho Jcnoivs tvhere.

mano. Indebted, fearing, desiring money

any^sam astam lipa naktam eti. he approaches at night the house of

others.

hina : pp. of ha leave, putrasya : the gambler, tapyate must be
supplied with mata. rna-va : lengthening of final a before v
(15, 1 c). bibhyat: pr. pt. of bhi/ear. upa eti: probably for the
purpose of stealing, to explain c. naktam : see 178, 2 ; 195 A 5 a.

^^ ^pit i^^ii ^ ^fiw: I ^^"K I ^T^rm: i g^^rw: i ^ i ^-

^ ^T^ 1^^: ^^T^ II i^% I ^i^K I ^% I ff I ^'j^ I j

^: I ^: I ^^ I f^: I ^^T^ li

vll striyam drstvaya kitavam ta- It pains the gamhler ivhen he
tapa, sees a tvoman, the tvife of others^

any^sam jayam, sukrtam ca and their ivell-ordcrcd home. Since
y6nim. he yolces the brown horses in the i

X. 34, 12] THE GAMBLER 193

purvahne asvan yuyuj^ hi ba- morning, he falls down (in the

bhrun, evening) near the fire, a beggar.

sd agn^r ante vrsalah papada.

tatapa : used impersonally with the ace. ; this and the following
two perfects may be translated as presents, because they express
habitual actions continued into and included in the pr. (213 A a).
drstvaya : gd. of drs see, agreeing with kitavam as the virtual
subject (210). striyam (p. 88, P) : jayam as apposition, a woman who
is the wife of others; that is, when he sees the wives of others and
their comfortable homes, he is reminded of the unhappiness of his
own wife and the bareness of his own home, asvan : the brown
dice are here figuratively called horses, which he yokes ; that is, he
begins a long spell of gambling with them, papada : he conse-
quently falls down, exhausted and overcome, on the ground beside
the fire in the evening, having lost everything.

TT^T Wl^^ 3T^»ft ^4 I TT^ I WTri^ I "ff^^: I fi^ I

2 yo vah senanir mahato ganasya, To him who as the general of

raja vratasya prathamo ba- your great throng, as king has

bhuva, become the first of your host, I

tasmai krnomi, ' na dhana ru- stretch forth my ten fingers —

adhmi ' ; 'J withhold no money — this is truth

dasaham pracis, 'tad rtam va- I say\
dami '.

yo vah : no specific die is meant, the expression only implying a
chief, in the abstract, of the total number of dice played with,
dasa krnomi pracih : I put the ten (sc. fingers) forivard, that is, I
stretch out my two hands, pracis : A. pi. f. of prafic, used predi-
catively (198, 1). tasmai: dat. of advantage (200 B 1). na dhana

J 902 o

194 THE GAMBLER [x. 34, i..

runadhmi : that is, ' I have no money left for you ;' these words in
sense come after praeis, expressing what is implied by that gesture.
rtam : predicative, I say this as true (198, 1).

rT% f% ^% ^f^fTT^^: II rrc[^ I % I f^ I ^% I ^f%rfT I "^^^ I

^^: II

13 aksair ma divyah ; krsim it ^ Play not tvlili dice; ply thy

krsasva; tillage; rejoice in thy property,

vitt6 ramasva, bahu manya- thinking much of it ; there are thy

manah ; cattle, 0 gambler, there thy wife ' ;

tatra gavah, kitava, tatra jay a : this Savitr here, the nohle, reveals

tan me vi cast3 Savitayam to me.

aryah.

This stanza is spoken by the gambler, who in a-c quotes the advice
of Savitr. divyas : 2. s. inj. of div p>lay with ma (p. 240). ra-
masva : with loc. (204, 1 a), tatra : cattle and wife can be regained
by acquiring wealth, caste : 3. s. pr. of caks. me : dat. (200 A c).
ayam : as actually present, aryas : nohle, as upholder of moral law.

^8 ftr^ ^^^ ^5 ^35rTT ^ TW^ I ^^W^ I ^^ I ^35rT I ^: I

■^^ i{\ "^Xt^ ^TfTTfH "^m i ttt i ^: i ^^^ i "^t^ \ -^f^ \ ^ i
f^ ^ g ^^f^irffTH?:Tf?T^ f^ I ^: I g I ^: I f^^T?i I

14 mitram krnudhvam khalu, mr- Pray make friendship, he gracious

lata no. to us. Do not forcibly bewitch us

ma no ghor^na caratabhi dhr- tvith magic power. Jjct your ivrath,
snu. your enmity noiv come to rest. Let j

X. 90, 1] PUEUSA 195

ni vo nu manyur visatam, another now he in the toils of the

aratir. hrotvn ones.

any6 babhrunam prasitau nii

astu.

mrlata (2. pi. ipv. of mrd, p. 3, n. 2) : accented as beginning a
new sentence ; with final vowel metrically lengthened, nas : dat.
(p. 311, /). carata^abhi : with prp. following the vb. (p. 468, 20 A).
dhrsnii : ace. adv. (p. 301, h). In this final stanza the gambler
adjures the dice to release him from their magical power.

PtEUSA

There are six or seven hymns dealing with the creation of the world as
produced from some original material. In the following one, the well-known
Purusa-sukta or Hymn of Man, the gods are the agents of creation, while
the material out of which the world is made is the body of a primaeval
giant named Purusa. The act of creation is here treated as a sacrifice in
which Purusa is the victim, the parts when cut up becoming portions
of the universe. Both its language and its matter indicate that it is one of
the very latest hymns of the Rigveda. It not only presupposes a knowledge
of the three oldest Vedas, to which it refers by name, but also, for the first
and only time in the Rigveda, mentions the four castes. The religious view
is moreover different from that of the old hymns, for it is pantheistic :
' Purusa is all this world, what has been and shall be '. It is, in fact, the
starting-point of the pantheistic philosophy of India.

X. 90. Metre : Anustubh ; 16 Tristubh.

-V4

1 sahasrasirsa Purusah, TJiousand-headed was Purum,

sahasraksah, sahasrapat. thousand-eyed, thousand-footed. He

sa bhumim visvato vrtva, having covered the earth on all

aty atisthad dasangulam. sides, extended heyond it the length

of ten fingers.
o 2

196 PURUSA [x. 90, 1

sahasrasirsa &c. : that is, having innumerable heads, eyes, and
feet, as representing all created beings (cp. 2). sahasraksas : of the
very numerous Bv. cds. formed with sahasra this and sahasra-
argha are the only ones with irr. accent (cp. p. 455, 10 c). dasangu-
1am : probably only another way of expressing that his size was
greater even than that of the earth, atisthat : ipf. of stha stand.

^T^ ^^^ H^ I '^^^ i ^^m^ i ^ri; i ^ i hM?^ i

2 Piirusa ev^dam sarvam Puntsa is this all, that has been
yad bhtitam yac ca bhaviam. and that tvill he. And he is the
utamrtatvasy^sano, lord of immortality , which he grows
yad annenatirohati. beyond through food.

Purusa is coextensive with the whole world including the gods.
bhavyam : a late and irregular cadence, amrtatvasya : of the
immortals, the gods, yad : there is some doubt as to the construction
of d.; the parallelism of aty atisthat in 1 d and of aty aricyata in 5 c
indicates that Purusa is the subject and yad (the gods) the object,
and that the former exceeds the latter annena, that is, by means of
sacrificial food. The words have also been interpreted to mean : ivho
(the gods) groiv up by (sacrificial) food ; or, and of that tvJtich grows by
food, that is, creatures other than the gods. In these interpretations
the meaning of ati does not seem to be sufficiently brought out.

eft mi^T^ ^m I ^rf : i ^^rr^i^ i ^ i h^^: i

3 etavan asya mahima, Such is ]iis greatness, and more
ato jy4yams ca Purusah. than that is Purusa, A fourth of

X. 90, 5] PUEUSA 197

pado 'sya visva bhutani ; him is all beings , three-fourths

tripad asyamrtam divi. of him are ivhat is immortal in

heaven.

J. _

etavan asya : irr. Sandhi for etavam asya (occurring also in x. 85,
45: putran a), is a sign of lateness, this being the regular post Vedic
Sandhi (39). atas : equivalent to an ab. after the cpv. (201, 3).
jyayams ca : on the Sandhi, see 40 a. Purusas : a metrical
lengthening for Purusas (cp. the Pada text) to avoid a sequence of
four short syllables, cp. 5 b. amrtam : equivalent to amrtatva.

^ .**>> I

4 tripad urdhva ud ait Piirusah ; With three quarters Burma

pado 'syehabhavat piinah. rose iipivard ; one quarter of him

tato visvan vi akramat here came into being again. Thence

sasananasan^ abhi. he spread asunder in all directions

^ to what eats and does not eat.

"lid ait (3. s. ipf. of i go, p. 130) : to the world of immortals, iha :
in this world, piinar : that is, from his original form, tatas : from
the earthly quarter, vi akramat abhi : distributed himself to,
developed into. sasana-anasan6 : animate creatures and inanimate
things ; this cd. represents the latest stage of Dvandvas in the RV.
(186 A 1, end).

198

PURUSA

[x. 90, 5

5 tasmad Viral ajayata,
Virajo adhi Purusah.
sa jato aty arieyata
pasead bhumim atho purah.

From him Virdj was horn, from
Viraj Furusa, When horn he
reached heyond the earth hehind
and also he/ore.

tasmad : from the undeveloped quarter of Purusa. Viral : as
intermediate between the primaeval Purusa and the evolved Purusa ;
cp. X. 72, 4 : Aditer Dakso ajayata, Daksad u Aditih pari from
Aditi Baksa was horn, and from DaTcsa AditL On the Sand hi, see
p. 3, n. 2. With c d cp. led. atho : 24.

6 yat Fiirusena havisa
deva yajnam atanvata,
vasantb asyasid ajyam,
giisma idhmah, sarad dhavih.

When the godsperformed a sacri-
fice with Furusa as an ohlation,
the spring was its melted hutter,
the summer its fuel, the autumn its
ohlation.

Here the gods are represented as offering with the evolved Purusa
an ideal human sacrifice to the primaeval Purusa. atanvata : 3. pi.
ipf. A. of tan stretch ; this vb. is often used figuratively in the sense
of to extend the web of sacrifice = to carry out, perform, dhavis : 54.

7 tain yaj nam barhisi prauksan
Piirusam jatam agratah :

fR. I ^^^^ I ^ff f4 I IT I ^r^ I
H^qJl I ^Trr?^ I -^VW, I

^ I I^t: I ^^^ I
^Twr: I ^4^: i ^ i ^ ii

lliat Furusa, horn in the h eg in-
ning, they hesprinkled as a sacrifice

d

X. 90, g]

PURUSA

199

t6na deva ayajanta, on the strew : ivith Mm the

sadhya rsayas ca y6. gods, the Sddhyas, and the seers

sacrificed.
jatam agratas : the evolved Purusa, born from Viraj (5 b), the
same as in 6 a. pra-aiiksan : 3. pi. ipf. of 1. uks sprinMe. ayaj-
anta : = yajnam atanvata in 6 b. Sadhyas : an old class of divine
beings (here probably in apposition to devas), cp. 16 d. rsayas ca
y6 : and those who were seers, a frequent periphrastic use of the
rel. = simply rsayas.

S tasmad yajnat sarvahiitah
sambhrtam prsadajiam :

pasun tarns cakre vayavyan,
aranyan, gramias ca y6.

^^^l. I m^ I ^% I ^T^^K I
IRTT^T'l^ I ^t^t: I ^ I % II

From that sacrifice completely
offered was collected the clotted
butter : he made that the beasts of
the air, of the forest, and those
of the village.
tasmad : ab. of the source (201 A 1). sambhrtam : as finite vb.
prsad-ajyam : accent, p. 455, 10 d 1. pasun : Sandhi, 40, 2, tarns :
attracted to pasun for tat (prsadajyam) ; Sandhi, 40, 1 a. vayav-
y&n : one of the rare cases where the independent Svarita remains in
pronunciation (p. 448, 1) ; an here remains unaffected by Sandhi
because it is at the end of a Pada (p. 31, f. n. 3) ; this is one of several
indications that the internal Padas (those within a hemistich) as well
as the external Padas were originally independent (cp. p. 465, f. n. 4).
aranyan: that is, ivild. gramyas ca y6 = gramyan, that is, tame;
cp. rsayas ca y6 in 7 d.

rrwfi: I ^wr^i I ^^i^: i

^^: I ^TiTTf^ I ^f^"^ I
W^Tftf I ^t^T I fl^K I

^^: I c!^T?i I ^^I^? "

200

PUKUSA

[x. 90, 9

9 tasmad yajnat sarvahiita
rcah samani jajnire ;
chandamsi jajnire tasmad ;
yajus tasmad ajayata.

From that sacrifice completely
offered were horn the hymns and
the chants; the metres icere horn
from it; the sacrificial formida
was horn from it.

reas : the Eigveda. samani : the Samaveda. jajnire : 3. pi. pf.
A. of jan heget. yajus: the Yajurveda. This is the first (implicit)
mention of the three Vedas. The AV. was not recognized as the
fourth Veda till much later.

10 tasmad asva ajayanta
y6 k6 ca ubhayadatah.
gavo ha jajnire tasmat ;
tasmaj jata ajavayah.

cTOTcl, I ^^t: I ^^T^'tT I
% I "% I ^1 ^iTm^rr: I

TT^: I f I ^f^ I (\wi<l I

From that arose horses and all
such as have two rows of tcetJt.
Cattle tvere horn from that ; from
that were horn goats and sheep.

y6 k6 ca : whatever animals besides the horse, such as asses and
mules, have incisors above and below, ajavayas : a pi. Dv. (186 A 2) ;
Dvandvas are not analysed in the Pada text.

^ ^^ XIT^T ^^% n

^'^ \ H^^ I f% I ^^^: I

^fH^T I f% I ^^^^n: I

g^^ I f^ I '^ \ "^ \ ^T^ tX^ I

# I ^^ \fH \ ^T^ I ^'^^ \f7[ II

1 1 yat Piirusam viadadhuh,
katidha vi akalpayan ?
miikham kim asya ? kau bahii?

ka uru pada ucyete ?

When they divided Furum, into
how many parts did they dispose
him? What (did) his mouth (be-
come) ? What are his two arms,
his two thighs, his two feet called?

[. 90, 13]

PURUSA

201

vi-adadhur : when the gods cut up Purusa as the victim ; here
the Padapatha again (see note on viii. 48, 2 a, 10 c) accents the prp.
in a subordinate clause (p. 469, 20 B). kau : the dual ending au for
the normal a before consonants (cp. note on x. 14, 10 a) ; ka and
pada before u : 22. ucyete : 3. du. j^r. ps. of vac speak : Pragrhj^a,
26 6.

^^ cT^^ ^t^:

2 brahmano 'sya mukham a&id,
bahu rajaniah krtah ;
iiru tad asya yad vaisyah ;
padbhyam sudrd ajayata.

^T^ Xf^\ Tn^: I ^cT: I

^^ Tfft I rTfi; I ^^ I '^^ I %^: I

^fi^i^jn^ I ^^: I ^wr^^ ii

His mouth ivas the Brahman,
his tivo arms ivere made the ivarrior,
his two thighs the Vaiiya ; from
his two feet the Sudra was torn.

In this stanza occurs the only mention of the four castes in the
EV. brahmano 'sya: Sandhi accent, p. 465, 17, 3. raj any as :
predicative nom. after a ps. (196 5). krtas attracted in number to
raj any ah, for krtau (cp. 194, 3). yad vaisyas : the periphrastic use of
the rel. (cp. 7 d and 8 d), lit. his tivo thighs became that which was the
VaiSya. padbhyam : abl. of source (77, 3 a, p. 458, 1).

^ '^'TT ^^ ^TcT^
^^: g^T ^^T^rr I

^^T^igt^T^fT II

3 candrama manaso jatas ;
caksoh sury5 ajayata ;
miikhad Indras ca Agnis ca,
pranad Vayiir ajayata.

^^^t: I ^^: I ^t?t: i
'^^t: I f^: I '^y^']^J[ I
^K I T^: I ^ I ^f^: I ^ I

The moon ivas horn from his
mind ; from his eye the sun was
horn ; from his mouth Indra and
Agni, from- his hreath Vdyu was
horn.

202

PUKUSA

[x. 90, 13

Note that candra-mas is not analysed in the Pada text, caksos :
ab. of caksu used only in this passage — the usual caksus ; in the
Funeral Hymn (x. 16, 3) suryas and caksus, vatas and atma are
also referred to as cognate in nature.

'H^t: I ^^fi; I ^'ffft^^ I
^^: I ^: I ^^ I ^^<^(T I
i^c^i«TT^ 1 3jftf : I f^: I ^^Tci: I

cl^ I ^^T^ I ^?T^^^^ II

14 nabhya asid antariksam ;
sirsn6 dyauh sam avartata ;

From his navel teas produced

the air ; from his head the sky was

padbhyam bhumir, disah sr6- evolved ; from his hvofeet the earth,

trat : from his ear the quarters : thus

tatha lokam akalpayan. they fashioned the tvorlds.

nabhyas : ab. of nabhi inflected according to the i dec. (p. 82 a),
sirsnas : ab. of sirsan (90, 1 a ; p. 458, 2). sam avartata : this vb.
is to be supplied in c ; cp. adhi sam avartata in x. 129, 4. akalpa-
yan : ipf. cs. of kip ; they (the gods) fashioned.

"^^Y^t^ ^^ II

5fH I ^^ I w^l I ^iwr: I
f^: I ^H I ^^vfT^: i ^m: i
t^T: I ^fi: I ^^'t: I ^^t^t: I
^^^^ I H^'l I ^^ II

15 saptasyasan paridhayas;
trih sapta samidhah krtah ;
deva yad, yajnam tanvana,
abadhuan Purusarn pasum.

Seven ivere his enclosing sticks;
thrice seven tvere the faggots made,
ivhen the gods ^performing the sacri-
fice hound Furusa as the victim.

paridhayas : the green sticks put round the sacrificial fire to fence
it in, generally three in number, sapta : as a sacred number,
tanvanas : cp. 8 b. abadhnan : 3. pi. ipf. of bandh ; cp. piirusena
havisa in 6 a and tarn yajnarn Piirusam in 7 a b. pasiim : as appo-
sitional ace. (198).

X. 127, 1] EATEI 203

.6 yajndna yajnam ayajanta de- Wi^/i the sacrifice the gods sacri-

vas : ficed to the sacrifice : these were

tani dharmani prathamani asan. the first ordinances. These powers

te ha nakam mahimanah sa- reached the firmament where are

canta, the ancient Sddhyas, the gods.
yatra purve Sadhiah santi,
devah.

ayajanta : this vb. ordinarily takes the ace. of the person wor-
shipped and the inst. of that with which he is worshipped (308, 1 /) ;
the meaning here is : they sacrificed to Purusa (here appearing as
a sacrifice, like Visnu in the Brahmanas) with the sacrifice in which
he was the victim. t6 mahimanah : probably the powers residing
in the sacrifice. This stanza is identical with i. 164, 50.

RATE I

The goddess of night, under the name of Ratri is invoked in only one
hymn (x. 127). She is the sister of Usas, and like her is called a daughter
of heaven. She is not conceived as the dark, but as the bright starlit night.
Decked with all splendour she drives away the darkness. At her approach
men, beasts, and birds go to rest. She protects her worshippers from the
wolf and the thief, guiding them to safety. Under the name of nakta n,,
combined with usas, Night appears as a dual divinity with Dawn in the
form of Usasa-nakta and Naktosasa, occurring in some twenty scattered
stanzas of the Rigveda.

X. 127. Metre: Gayatri.
ft^T ^f^ f^T^Tif^ II f%^T: I ^f^ I f^: I ^rf>^rT II

204

1 Ratri vi akhyad ayati
purutra devi aksabhih :
visva adhi sriyo 'dhita.

RATRI

[x. 127, 1

Night approaching has looked
forth in many places ivith her eyes :
she has put on all glories.

vi akhyat : a ao. of khya see (147 a 1). a-yati : pr. pt. f. of
& + i go (95 a), devi : accent, p. 450, h ; metre, p. 437, a 4. aksabhis :
99, 4 ; the e3''es are stars, adhi adhita : root ao. A. of dha put
(148, 1 a), sriyas (A. pi. of sri ; 100 h, p. 87} ; the glories of starlight.

2 a urv apra amartia
nivato devi ndvatah :
jyotisa badhate tamah.

W I ^^ I ^"JTT: I ^?RTWT I

f%vj^rr: I |ft I ^fi:vJ^ci: i

^fTi^T I ^T^% I cf^MI

The immortal goddess has per-
vaded the wide space, the depths,
and the heights : tvith light she
drives away the darkness.

a apras : 3. s. s ao. of pra fill (144, 5). devi : cp. 1 b. jyotisa :
with starlight.

'^^'i fT^^ rf*i: II

3 nir u svasaram askrta
Usasani devi ayati :
ap^d u hasate tamah.

^^^ I 1^ I ^vJ^fft I

^q I T^ I ^ Tf^ I IT^^ I rHff: H

The goddess approaching has
turned out her sister Daivn ; away
too ivill go the darkness.

nir askrta : 3. s. root ao. of kr do ; the s is here not original
(PadapFitha akrta), but is probably due to the analogy of forms sucli
as nis-kuru (AV.) ; it spread to forms in which kr is compounded
with the prps. pari and sam (pariskrnvanti, pariskrta, samskrta).
Usasam : JJatvn here used in the sense of daylight (dec, 83, 2 a).
nir u — apa id u : in the second clause the pel. is used anaphorically
(p. 221, 2), with special emphasis (id) on the second prp., = and the

X. 127, 6]

RATRI

205

darkness will also be dispelled by the starlight (cp. 2 c).
s. sb. A. of the s ao. of 2. ha go forth (p. 162, 2).

hasate : 3.

4 sa nd adya, yasya vayam
ni te yamann aviksmahi,
vrks^ na vasatim vayah.

^T I ^: I ^^ I ^^t: I ^^T^ I
f^\\\ ^Tftl^ I ^N^ff I

f % I ^ I ^yifm^ \ ^: II

So to us to-day thcu (hast ap-
proached), at whose approach we
have come home, as birds to their
nest upon the tree.

sa : p. 294, b ; a vb. has here to be supplied, the most natural one
being hast come, from ayati in 3 b. yasyas . . te for tvam yasyas,
a prs. prn. often being put in the rel. clause, yaman : loc. (90).
ni, . aviksmahi : s ao. A.,wehave turned in (intr.). vasatim : governed
by a cognate vb. to be supplied, such as return to. vayas : N. pi. of
vi bird (99, 3 a).

f^ if^^f^^f^^: II

f^ I TiWJW. I ^f^^cf I

f^ I ^^T^: I f^c^; I ^f^: II

5 ni gramas6 aviksata,
ni padvanto, ni paksinah,
ni syenasas cid arthinah.

Home have gone the villages,
home creatures with feet, home those
tvith tvings, home even the greedy
hawks.

ni aviksata : 3. pi. A. s ao. of vis enter, gramasas : = villagers.
ni : note the repetition of the prp. throughout, in place of the cd. vb.:
a common usage.

^^ %^^^ I

^^^ I f ^Ji: I ^K^ I

'^^'^ i %t?^ i ^ i

^4 I ^: I girTTJ I H^

206

C yavaya vrkiam vrkam,
yavaya stenam, urmie ;
atha nah sutara bhava.

RATRI

[x. 127, 6

Ward off the she-wolf and the
tvolf, ward off the thief, 0 Night ;
so he easy for us to pass.

yavaya : cs. of yu separate ; this and other roots ending in u, as
well as in i, r, may take Guna or Vrddhi in the cs. (168, 1 c), but the
Padapatha invariably gives yavaya ; the final vowel is nietricallj'-
lengthened (in b it is long by position before st). vrkyam : accent,
p. 450, 2 b. atha : final metrically lengthened (cp. p. 214).

7 lipa ma p^pisat tamah,
krsnam, viaktam asthita :
Usa rn^va yataya.

^^: I ^T^t^ I 'mji^ I!

The darkness, thieldy painting.
Hack, palpable, has approached me :
0 Baivn, clear it off like debts.

lipa asthita : 3. s. A. of root ao. of stha stand. p6pisat : int. pr.
pt. of pis paint, as if it were material, lisas : Dawn, as a counter-
part of Night, is invoked to exact = remove the darkness from RatiT,
as one exacts money owing. In hymns addressed to a particular
deity, another who is cognate or in some way associated, is not
infrequently introduced incidentally, yataya : cs. of yat.

8 lipa te ga ivakaram,
vrnisva, duhitar divah,
Ratri, stomarn na jigyuse.

lipa a akaram (1. s. root ao.
song of praise, as a herdsman
which he has herded since the

^1^1 ITii^ I W I "^Tl I
f i!l\^ I ^f| <t: I f^^: I
TtN I wr?i»i I ^ I f^Tg^ II

Like kine I have delivered up to
thee a hymn — choose it 0 daughter
of heaven, 0 Night —like a song of
praise to a victor.

of kr) : I have driven up for thee my

delivers up in the evening the cows

morning ; cp. i. 114, 9, lipa te st6man

HYMN OF CREATION

207

X. 129, l]

pasupa iva^akaram I have driven up songs of praise for thee like a
herdsman, vrnisva : 2. s. ipv. A. from vr choose, h is parenthetical.
stbmain is to be supplied with akaram. jigyuse : dat. of pf. pt. of
ji conquer (157 h a).

HYMN OF CREATION

In the following cosmogonic poem the origin of the world is explained
as the evolution of the existent (sat) from the non-existent (asat). Water
thus came into being first ; from it was evolved intelligence by heat. It is
the starting-point of the natural philosophy which developed into the
Sankhya system.

X. 129. Metre: Tristubh.

^ I ^Hfi: I "^jS^fi I ^ Tt^ I ^<i I
^^(t: I «T^T^f^ I

^ I w^fi:i T^: I ^ Tfii I f^iWF I

^t: I ^^ I
f^Ji: I ^ I ^^T>3fTfrr I f w I ^^ I

^'('li

^^: I f^ I w^c!: I M^n^ I 'T-

jf^T^II

1 nasad asin, n6 sad asit tada-

nim;
nasid rajo n6 vioma paro yat.
kim avarivah? kiiha? kasya

sarmann ?
ambhah kim asid, gahanam ga-

bhiram ?

There ivas not the non-existent
nor the existent then; there was
not the air nor the heaven which is
heyond. What did it contain'^'
Where? In whose protection?
Was there ivater, unfathomable.

profound ?

Of, SB. X. 5, 3, 1 : na^iva va idam agr^sjsad asid na^iva sad
asit verity this (universe) was in the beginning neither non-existent nor
existent as it were, tadanim : before the creation, asit ; the usual

208 HYMN OF CREATION [x. 129, 1

form of the 3. s. ipf. of as he ; the rarer form occurs in 3 b. no : for
na u (24). vioma : the final vowel metrically lengthened (cp.
p. 440, 4 B). paras: adv.; on the accent cp. note on ii. 35, 6 c.
a avarivar : 3. s. ipf. int. of vr cover {cp. 173, 3) ; what did it cover
up = conceal or contain ? kiiha : tchere was it ? kasya sarman : who
guarded it? kim : here as an inter, pel. (p. 225). ambhas : cp. 3 b,
and TS., apo va idam agre salilam asit this (universe) in the beginning
was the ivaters, the ocean.

c^^T^^W ^V f^ "^JHM II TiWJ^ \ f I ^^^ I ^ I ^T: I ftill

^^ I ^^ II

2 na mrtyiir asid, amrtam na There ivas not death nor im-

tarhi. mortality then. There tvas not the

na ratria ahna asit praketah. beacon of night, nor of day. That

anid avatam svadhaya tad o«e breathed, ivlndless, by its own

6kam. power. Other than that there tvas

tasmad dhanyan na parah kim not anything beyond.

canasa.

ratryas : gen. of ratri (p. 87). ahnas: gen. of ahan (91, 2).
anit : 3. s. ipf. of an breathe (p. 143, 3 a), tasmad : governed by
any ad (p. 317, 3). dha for ha : 54. anyan na : 33. paras : cp.
note on 1 b. asa : pf. of as be (135, 2).

^ M wh^tT^^t ^'^^ ^i=^: I ^^ji: I ff^^T I ^j^^ I ^"^ I

vjp%j 4f^^ ^^^1 T^^, I ^^vj^rTTi: I ^r^^j^ i ^^ i ^: i

(^xtf ^^ff^T^T^^^I II g^ I ^g I ^f^vjfffT^ I ^^^ I

W^rl.1
7{^W. I rfcT I ^ff ^ I lI^T^fT I TJSfi^ II

209

^'^■^%^] HYMN OF CEEATION

3 tama asit tamasa gulham agre ; Darkness teas in the heginmng

apraketam salilam sarvam a hidden bi/ darkness ; indistinguu^h.

^^^^' able, this all tvas ivater. That

tuchy^nabhu apihitam yad asit, ivhieh, coming into being, tvas

tapasastanmahindjayataikam/ covered ivith the void, that One

arose through the poiver of heat.

^ gulham : pp. of guh hide (69 c, cp. 3 6 y, p. 3 and 13). as : 3 s
ipf. of as be (p. 142, 2 b) ; this form is also found twice (i. 85 1 7)
alternating with asit. b is a Jagati intruding in a Tristubh stanza
(cp. p. 445, f. n. 7). abhii : the meaning of this word is illustrated
by a-babhuva m 6 d and 7 a. mahina = mahimna (90, 2, p. 69).

if^ :ff^'^^T ^^^i TTift^ H ^J[: i ^^j^ , ^;^f^ , f-^* , ^f^^i,^,

4k4mas tad agre sam avarta- Desire in the beginning came

*^^^^' '^pon that, (desire) that tvas tlie

manaso retail prathamam yad first seed of mind. Sages seeking

^^^** «^ their hearts tvith ivisdom found

sat6 bandhum asati nir avindan out the bond of the existent in the

hrdi pratisya kavayo manisa. non-existent.

adhi sam avartata : 3. s. ipf. A. of vrt turn, with sam come into
being; adhi upon makes the verb transitive = come upon, take posses-
sion of tad that = tad 6kam in 2 c, the unevolved universe. One
of the two prps. here is placed after the vb. (cp. 191/, and p. 468,
20 A a), yad : referring to kamas is attracted in gender to the
predicate n. r^tas. satas : they found the origin of the evolved
world in the unevolved. prati-isya : the gd. in ya has often a long
final vowel (164, 1) which is always short in the Padapatha. ma-
nisa : inst. of f. in a (p. 77).

1902

210 HYMN OF CREATION [x. 129, 5

^[^ "^^^TfR^fTr: xTTwfci II ^^4T I ^^Tff: I m'^1T{: i t^t^^ »

5 tirascino vitato rasmir esam : Their cord was extended across :

adhah svid asiSd, upari svid was there helow or was there ahove?

asi 3 1 ? There were impregnators, there were

retodha asan, mahimana asan ; powers ; there was energy below,

svadha avastat, prayatih paras- there 2vas impulse above,

tat.

rasmis : the meaning of this word here is uncertain, but it may be
an explanation of bandhu in 4c: the cord with which the sages
(referred to by esam) in thought measured out the distance between
the existent and non-existent, or between what was above and below ;
cp. viii. 25, 18, pari yo rasmina divo antan mam^ prthivyah who
ivith a cord has measured out the ends of heaven and earth ; cp. also the
expression sutram vitatam (in AV. x. 8, 37) the extended string with
reference to the earth, asit : accented because in an antithetical
sentence (p. 468, 19 B ^). The i is prolated, and that syllable (and
not a) has the Udatta, as in the final syllable of a sentence in ques-
tions (Panini viii. 2, 97); the second question upari svid asi3t is
quoted by Panini (viii. 2, 102) as coming under this rule, but without
accent. retodhas and mahimanas are contrasted as male and
female cosmogonic principles, to which correspond respectively pra-
yatis and svadha. In TS. iv. 3, 11, 1, mention is made of trayo
mahimanah connected with fertility, svadha : this is one of the
five examples of a N. f. in a left uncontracted with a following
vowel : it is probable that the editors of the Sainhita text treated
these forms as ending in ah, while the Padapatha gives them without
VisarjanTya, doubtless owing to the greatly increasing prevalence of
the nominatives in a.

^- 129, 7] HYMN OF CREATION 211

6k6 addha veda? ka iha pra Who Mows truly? WJio shall

vocat, /^g^.g declare, whence it has been

kuta ajata, kuta iyam visrstih ? produced, whence is this creation ?

arvag deva asya visarjanena : By the creation of this (universe)

atha k6 veda yata ababhuva ? the gods (come) aftenvards : who

then knows tvhence it has arisen ?
vocat : a ao. inj. of vac. kutas : b has one syllable too many
(p. 441, 4 6^). arvak: the sense is that the gods, being part of the
creation, are later than the period preceding the creation, and there-
fore can know nothing of the origin of the universe, atha : with
metrically lengthened final vowel (p. 440, 4 ; cp, 179, 1).

7 iyam visrstir yata ababhuva ;
yadi va dadh6 yadi va na :
J6 asyadhyaksah param6 vio-

man
s6 ahga veda, yadi va na v^da.

T^T^ 1 f^vJ^fe: I ^: 1 ^i^4 I

^: I w^ \ ^fv^^^: 1 ^T% 1 f%
^: I ^f I ^_^ 1 ^ I TT 1 ^ t "^^ II

Whence this creation has arisen ;
whether he founded it or did not :
he tvho in the highest heaven is its
surveyor, he only Icnows, or else he
knoivs not.

a and b are dependent on veda in d. asya : of this universe, b is
defective by two syllables (p. 440, 4 a) : possibly a metrical pause
expressive of doubt may have been intended, vyoman : loc. (90, 2).
v6da : the accent is due to the formal influence of yadi (p. 246, 3 a).

p 2

212 YAMA [x. 135, 1

yamA

Three hymns are addressed to Yama, the chief of the blessed dead.
There is also another (x. 10), which consists of a dialogue between him and
his sister Yami. He is associated with Varuna, Brhaspati, and especially
Agni, the conductor of the dead, who is called his friend and his priest.
He is not expressly designated a god, but only a being who rules the dead.
He is associated with the departed Fathers, especially the Angirases, with
whom he comes to the sacrifice to drink Soma.

Yama dwells in the remote recess of the sky. In his abode, which is the
home of the gods, he is surrounded by songs and the sound of the flute.
Soma is pressed for Yama, ghee is offered to him, and he comes to seat
himself at the sacrifice. He is invoked to lead his worshippers to the gods,
and to prolong life.

His father is Vivasvant and his mother Saranyu. In her dialogue with
him Yarn! speaks of Yama as the *only mortal ', and elsewhere he is said to
have chosen death and abandoned his body. He departed to the other
world, having found out the path for many, to where the ancient Fathers
passed away. Death is the path of Yama. His foot-fetter (padbisa) is
spoken of as parallel to the bond of Varuna. The owl (uluka) and the
pigeon (kapota) are mentioned as his messengers, but the two four-eyed,
broad-nosed, brindled dogs, sons of Saramil (sararaeyau) are his regular
emissaries. They guard the path along which the dead man hastens to
join the Fathers who rejoice with Yama. They watch men and wander
about among the peoples as Yama's messengers. They are besought to
grant continued enjoyment of the light of the sun.

As the first father of mankind and the first of those that died, Yama
appears to have originally been regarded as a mortal who became the chief
of the souls of the departed. He goes back to the Indo-Tranian period, for
the primaeval twins, from whom the human race is descended, Yama and
Yam.i, are identical with the Yima and Yimeh of the Avesta. Yama himself
may in that period have been regarded as a king of a golden age, for in
the Avesta he is the ruler of an earthly, and in the RV. that of a heavenly
paradise.

X. 135. Metre : Anustubh.

X. 135, 3]

1 yasmin vrks^ supalas^
devaih sampibate Yamah,
atra no vispatih pita
puranam anu venati.

YAMA

213

Beside the fair-leaved tree under
which Yama drinks together ivith
the gods, there our father, master
of the house, seeks the friendship of

I

the men of old.

yasmin : the loc. is often used in the sense of beside, near (cp.
203, 2). sampibate : drinks Soma iviih. atra : with metrically long
final vowel (cp. 433, 2 A), nas : otcr i. e. of me and the other
members of the family, pita : my deceased father, puranan ;
ancient ancestors ; Sandhi, 39. anu venati : that is, associates with
them.

2 puranam anuv^nantam,

carantam papayamuya,
asuyann abhy acakasam :
tasma asprhayam piinah.

Him seeking the friendship of
the men of old, faring in this evil
way, I looked upon displeased : for
him I longed again.

In this and the preceding stanza a son speaks of his father who
has gone to the world of Yama. amuya : inst. s. f. of the prn.
ayam used adverbially with shift of accent (p. 109) ; with this is
combined the inst. s. f. of the adj. papa similarly used, the two
together meaning in this evil way, that is, going to the abode of
the dead, asuyan : heing displeased, that is, with him, opposed to
asprhayam, I longed for him, that is, to see him again, acakasam :
ipf. int. of kas, with shortening of the radical vowel (174).

'^^^\ fHTi ^^1 T^m:i

214

YAMA

[x. 135, 3"

;^> yam, kumara, navam ratham
acakram manasakrnoh,
6kesam visvatah prancam,
apasyann adhi tisthasi.

The new car, 0 hoi/, the wheelless,
which thou clidst make in mind,
which has one pole, hut faces in all
directions, thou ascendest seeing
it not.

In this stanza (and the next) the dead boy is addressed ; he mounts
the car which he imagines is to take him to the other world, aca-
kram : perhaps because the dead are wafted to Yama by Agni. 6ka
and visvatas are opposed : though it has but one pole, it has a front
on every side, apasyan : because dead.

4 yam, kumara, pravartayo
ratham viprebhias pari,,
tam samann pravartata,
sam it 6 navi ahitam.

cT^ I ^T^ I ^ I TTI ^^J[ I

The car, 0 hoy, that thou didst set
rolling forth away from the priests,
after that there rolled forth a chard
placed from here upon a ship.

The departure of the dead is followed by a funeral chant, pra-
avartayas : 2. s. ipf. cs. of vrt turn ; accent, p. 464, 17, 1 ; p. 469, jS ;
analysed by the Padapatha, as pra avartayas ; cp. note on viii.
48, 2 a. anu pra avartata ; B. s. ipf. A. of vrt : accent, p. 464, 17, 1 ;
p. 466, 19 ; p. 468, 20 a. viprebhyas : the priests officiating at the
funeral; abl. governed by pari (176, la); Sandhi, 43, 2a. sam
a-hitam : accent, p. 462, 13 h. navi : the funeral chant is placed on
a boat as a vehicle to convey it from here (itas) to the other world.

^g^ ^miH^ci; II

^: I fHTI I "^^^ »

^: I f^ I fff[^ I ^ I ^: I ^^^ »
^3^^^ I ^^T I ^H^ II

I

X. 135, 7]

YAMA

215

5 kah kumaram ajanayad ?
ratham ko nir avartayat ?
kah svit tad adya no briiyad,
aaud^yi yathabhavat ?

WJio generated the hoy ? WJio
roUed out his car? WJio pray
could tell us this to-day, how his
equipment (?) ivas ?

I

These questions seem to be asked by Yama on the deceased boy's
arrival : Who was his father ? Who performed his funeral ? With
what equipment was he provided for the journey ? nir avartayat :
cp. yam pravartayo ratham in 4 a b. anud^yi : this word occurs
only in this and the following verse ; it is a f. of anu-d^ya, which
occurs in the sense of to he handed over ; the exact sense is nevertheless
uncertain. It not improbably means that with which the deceased
was supplied for the journey to Yama's abode.

As the equipment ivas, so the top
arose; in front the hottom ex-
tended ; hehind the exit was made.

^^Tf^r:^!!! frm^ ii

6 yathabhavad annd^yi,
tat6 agram ajayata;
purastad budhna atatah ;
pascan nirayanam krtam.

•

The sense of this stanza is obscure, chiefly because the object of
which the details are here given is uncertain. The car on which the
deceased is supposed to be conveyed may be meant. There is
evidently correspondence between yatha and tatas, agram and
budhnas, purastad and pascad. There is no doubt about the
grammatical forms or the meaning of the individual words (except
anud^yi). If the reference is to the car, the general sense of the
stanza is: in proportion to the equipment is the height of the top,
the space on the floor in front, and the size of the exit at the back.

216 YAMA • [x. 135, 7

7 idam Yamasya sadanam This is the seat of Yama ihai is

devamanam yad ucyate. called the abode of the gods. This

iyam asya dhamyate nalir. is his flute that is Mown. He it is

ayam girbhih pariskrtah. that is adorned with songs.

The boy here arrives at the abode of Yama. sadanam : note tliat
the vowel of this word is always short in the Pada text, the com-
pilers of which seem to have regarded it as a metrical lengthening ;
sadanam occurs about a dozen times in the RV., beside the much
commoner sadanam. nalis : with s in the nom. (100, I a). There
is one syllable too many in c (cp. p. 428, 2 a), ayam : Yama. pari-
skrtas : note that the Pada text removes the unoriginal s (p. 145,
f. n. 1 ; cp. note on x. 127, 3 a). girbhis : dec. 82 ; accent,
p. 458, c 1.

VATA

This god, as Vata, the ordinary name of wind, is addressed in two short
hymns. He is invoked in a more concrete way than his doublet Vayu., who
is celebrated in one whole hymn and in parts of others. Vata's name is
frequently connected with forms of the root va, hloip, from which it is
derived. He is once associated with the god of the rainstorm in the dual
form of Vata-Parjanya, while Vayu is often similarly linked with Indra as
indra-Vayu. Vata is the breath of the gods. Like Rudra he wafts
healing and prolongs life ; for he has the treasure of immortality in his
house. His activity is chiefly mentioned in connexion with the thunder-
storm. He produces ruddy lights and makes the dawns to shine. His
swiftness often supplies a comparison for the speed of the gods or of
mythical steeds. His noise is also often mentioned.

X. 168. Metre: Tristubh.
^rfr ifri ^f^^ T^iT^^ II ^ Tffi I T?f^ I ^f^^T I "T^^ I

X. 168, 2]

VATA

217

1 Vatasya nii mahimanam ra-

thasya :
rujann eti, stanayann asya

gh6sah.
divisprg yati arunani krnvann ;
uto eti prthivya renum asyan.

(I will) noiv (proclaim) the
greatness of Tata's car : its sound
goes shattering, thundering. Touch-
ing the shy it goes producing ruddy
hues ; and it also goes along the
earth scattering dust.

mahimanam : the vb. can easily be supplied, the most obvious one
being pra vocam according to the first verse of i. 32, Indrasya nii
viryani pra vocam, and of i. 154 Visnor nu kam viryani pra
vocam. rujan : similarly the Maruts are said to split the mountain
with the felly of their cars (v. 52, 9), and their sound is thunder
(i. 23, 11). stanayan: used predieatively like a finite vb. (207) or
eti may be supplied, arunani : alluding to the ruddy hue of
lightning, with which the Maruts are particularly associated, asya :
accent, p. 452. uto : 24. prthivya : inst. expressing motion over
(199, 4).

^^ I 3T I tT^ I ^g I ^Tr!^ I f^^^n: I

^ I T^m: I 'Twf^ I ^^^ I ^ I

^m: I
rTTfir: I ^ig^ I ^^T^?^: I 15: I

t^% I
^w \ f^^^ I g^^^ I TT^ II

(2 sam prorate anu Vatasya vistha :
ainam gachanti samanam na

y6sah.
tabhih sayiik saratham devd

iyate,
asya visvasya bhiivanasya raja.

The hosts of Vata speed on
together after him : they go to him
as women to a festival. The god,
the king of all this world, united
with them, goes on the same car.

sam pra irate : 3. pi. pr. A. of ir ; p. 468, 20 a. visthas : though the
derivation is vi-stha (not analysed in the Pada text), the meaning is
uncertain. It is probably the subject with which y6sas are com-

^18

VATA

[x. 168,

pared, the sense being : the rains follow the storm wind (apam sakha
in 3 c), and accompany hiai on his course, saratham : an adv. based
on the cognate ace. (197, 4). iyate : from i go according to the
fourth class, from which the pr. forms lyase, iyate, iyante, and the
pt. lyamana occur ; c is a Jagati Pada.

;] antarikse pathibhir lyamano,
na ni visate katamac canahah.
apam sakha prathamaja rtava,
kiia svij jatah, kuta a babhuva ?

Going along his paths in the air
he rests not any day. The friend
of tvaters, the first-born, the holy,
where pray being born, zvhence

has he arisen ?

pathibhis : inst. in local sense (199, 4). iyamanas : see note on
2 c. ahas : ace. of duration of time (197, 2); cp. also 4 b and the
Padapatha. apam sakha : as accompanied by rain (cp. note on 2 a).
prathama-jas : 97, 2. rtava : 15 c. kva : = kiia (p. 448). jatas :
as a finite verb (208) ; cp. x. 129, 6 b. kiita a babhuva = what is
his origin (cp. x. 129, 6 d) ; on the use of the pf. cp. 213 A a.

8 wi3n |m^f g^^^ ^vri
<T# -^Tii'^ ^i^^i T^\\^ i

^(iTT I I^T^i^^ I g4^^ I w: I
^t^t: I f:??: I ^^ I ^Mt I ^ I

7l#f I mcTT^ I 1 f^T I f^^ II

J. _

4 atma devanarn, bhiivanasya Breath of the gods, germ of the
garbho, world, this god fares according to

yathavasam earati deva e§ah. his will. His sounds are heard,

X. 168, 4] VAT A 219

ghosa id asya srnvire, na ru- (but) his form is not (seen). To
pam. that Vdta we would pay tvorship

tasmai Vataya havisa vidhema. with oblation.

atma : cp. x. 90, 13, where Vayu is said to have been produced
from the breath of Purusa ; q,nd x. 16, 3, where breath is allied to
wind, garbhas : Vata is here called germ of the world as Agni is
in X. 45, 6. asya : accent, p. 452. ghosas : cp. 1 b. srnvire : 3. pi.
A. pr. of sru with ps. sense (p. 145, y). na rupam : the vb. drsyate
is here easily supplied, vidhema : with dat. (200 A/).

VOCABULARY

Finite verbal forms are here given under the root from which they are derived,
as also the prepositions with which they are compounded, even when separated
from them. Nominal verbal forms (participles, gerunds, gerundives, infinitives),
on the other hand, appear in their alphabetical order.

ABBREVIATIONS

a. =^ adjective. A. = accusative. A = Atmanepada, middle voice. A A. = Aitareya
Aranyaka. ab. = ablative, ace. = accusative, act. ~ active, adv. = adverb,
adverbial. ao, = aorist. Arm. = Armenian. Av. = Avesta, Avestic. Bv.
= Bahuvrihi compound, cd. ^ compound, cj. = conjunction, cog. = cognate,
corr. = correlative, cpv. = comparative, cs. = causative. D. = dative, dat,
= dative, dec. = declension, dem. = demonstrative, den. = denominative,
der. = derivative. Dv. = Dvandva compound, ds. = des^iderative. du. = dual,
emph. = empliatic, emphasizing, enc. = enclitic. Eng. = English, f. = feminine,
ft. = future. G. = genitive, gd. = gerund, gdv. = gerundive, gen. = genitive.
Gk. = Greek. Go. = Gothic, gov. = governing compound. I. = instrumental,
ij. = interjection, ind. ^ indicative, indec. = indeclinable, inf. = infinitive,
inj. = injunctive, inst. — instrumental, int. = intensive, inter. = interroga-
tive, ipf. = imperfect, ipv. = imperative. jri. = irregular, itv. = iterative.
K. = Karmadharaya compound, m. = masculine, mid. — middle. L. = loc;,-
tive. Lat. = Latin. Ic. = locative. Lith. = Lithuanian. N. = nomina-
tive. n. = neuter. neg. = negative, nm. = numeral, nom. = nominative.
OG. = Old German. OL = Old Irish. OP. = Old Persian. op. = optative,
ord. = ordinal. OS. = Old Saxon. OSI. = Old Slavonic. P. = Parasniaipada,
active voice, pel. = particle, pf. = perfect, pi. = plural, poss. = possessive.
pp. = past passive participle, ppf. = pluperfect, pr. = present. prn. = pro-
noun, proh. = prohibitive. prp. = preposition. prs. = person, personal,
ps. = passive, pt. = participle. red. = reduplicated. ref. = reflexive. rel.
= relative, rt. = root. s. = singular, sb. ^ subjunctive, sec. = secondary,
sf. = sutfix. Slav. = Slavonic, spv. = superlative, syn. = syntactical. Tp.
= Tatpurusa compound. V. = vocative, vb. = verb, verbal, voc. = vocative.
YV. = Yajurveda.

a, prn. root that in d-tas, d-tra, d-tha,

a-smdi, a-syd.
ams attain, v. asnoti, asnute : see as,
dmh-as, n. distress, trouble, ii. 38, 2 3 ;

iii, 59, 2 ; vii. 71, 5.

ak-tii, m. ointwent ; beam of light ; (clear)

night, x, 14, 9 [anj anoint'].
aks-d, m. die for playing, pi. dice, x.

34, 2. 4. 6. 7. 13 [pcrhaj^s eye

= spof].

aksan]

222

[adhvara

eye (weak stem of dksi), x.
tmf ailing, i.

aks-dn, n.

127, 1.
d-ksiya-mana, pr. pt. ps.

154, 4 [2. ksi destroy],
akhkhali-kf Lya, gd. having made a croak,

vii. 103, 3.
Ag-ni, m.fre, ii. 12, 3 ; iii. 59, 5 ; viii.

48, 6 ; X. 34, 11 ; god of fire, Agni, i.

1-7, 9 ; 35^ 1 ; ii. 35, 15 ; v. 11, 1-6 ;

vii. 49, 4 ; X. 15, 9. 12 ; 90, 13 [Lat.

ig-ni-s, Slav, og-ni],
agni-dagdha, Tp. cd. burnt with fire, x.

15, 14 [pp. of dab. turn],
agni-diita, a. (Bv.) having Agni as a

messenger, x. 14, 13.
agni-svattd, cd. Tp. consumed by fire,

X. 15, 11 [pp. of svad taste well].
dg-ra, n. front; beginning ; top, x. 135, 6;

Ic. dgre in the beginning, x. 129, 3. 4.
agra-tas, adv. in the beginning, x, 90, 7,
a-ghn-ya, f. cow, v. 83, 8 [gdv. not to be

slain, from han slay],
ankus-fn, a. having a hook, hooked, at-
tractive, X. 34, 7 [ankus^ hook],

1. ang-a, n. limb, ii. 33, 9.

2. angd, emphatic pel. ^i(S<, only, i. 1,6;
X. 129, 7 [180].

Angara, m. coal, x. 34, 9.

Angira, m. name of an ancient seer, iv.

51, 4.
Angiras, m. pi. name of a group

ancestors, v. 11, 6; x. 14, 3. 4. 5.

s., as an epithet of Agni, i. 1, 6 ;

11,6 [Gk. dyyiXo-s 'messenger'].
ae bend, I, P. deati. ud-, draw up, v.

83,8.
a-cakra, a. (Bv.) wheelless, x. 135, 3.
a-cit, a. (K.) unthinking, thoughtless, vii.

86, 7.
a-cit-e, dat. inf. not to knoio, vii. 61, 5.
a-citti, f. (K.) thoughtlessness, vii. 86, 6.
a-citrd, n. darkness, obscurity, iv. 51, 3.
d-cyuta, pp. (K. ) not overthrown, un-
shakable, i. 85, 4.
acyuta-cyiit, i\. (Tp.) moving

movable, ii. 12, 9.
dcha, prp. with ace, unto, viii.
aj drive, I. P. djati [Lat. ago

' drive ', Gk. 070;, ' lead '].
a- drive up, vi. 64, 10.
ud- drive out, ii. 12, 3 ; iv. 50, 5.
ajd-mayu, a. (Bv.) bleating like a goat,

vii. 103, 6. 10 [mayu, m. bleat].
a-jdra, a. (K.) unaging, i. 160, 4 [jf

icaste away].

of

6;

V.

the im-

48, 6.
' lead ',

d-jasra, a. (K.) eternal, ii. 35, 8 [imfail-

ing : jas be exhausted],
ajavi, m. pi. Dv. cd. goats and sheep, x.

90, 10 [aja + dvi].
a-jur-ya, a. unaging, iv. 51, 6 [jur icastc

aiuay],
aJaj, VII. P. andkti anoint; A. ankt^

anoint oneself, viii. 29, 1.
dnjas-a, adv. straightway, vi. 54, 1 [inst.

of dnjas ointment : = with gliding

motion],
anj-i, n. ornament, i. 85, 3 ; viii. 29, 1

[anj anoint],
a-tas, adv. hence, x. 14, 9 ; = ab. fro)n

that, iv. 50, 3 ; than that, x. 90, 3.
ati-ratrd, a. (celebrated) overnight, vii.

103, 7 [ratri night].
atka, m. robe, ii. 35, 14.
dty-etavdi, dat. inf. to pass over, v. 83,

10 [dti + i go beyond].
d-tra, adv. here, i. 154, 6 ; ii. 35, 6.
d-tra, adv. then, vii. 103, 2; there, x.

135, 1.
Atri, m. an ancient sage, vii. 71, 5.
d-tha, adv. then ; so, vi. 54, 7.
Athar-van, m. pi. name of a group of

ancient priests, x, 14, 6.
d-tha, adv. then, viii. 48, 6 ; x. 14, 10 :

15, 4. 11 ; 129,6; so, x. 127, 6.
dtho, adv. and also, x. 90, 5 [atha + u].
ad, eat, II. P. dtti, ii. 35, 7 ; x. 15, 8. 11.

12 [Lat. edo, Gk. eSo;, Eng. eat].
d-dabdha, pp. (K.) uninjured, iv. 50, 2

[dabh harm],
A-diti, f. name of a goddess, viii. 48, 2

[imbinding, freedom, from 3. da bind],
ad-dha, adv. tridy, x. 129, 6 [in this

manner : a-d this + dha].
a-dyd, adv. to-day, i. 35, 11 ; iv. 51, 3-

4; X. 14, 12; 127, 4; 135,5; nou;

X. 15, 2 [perhaps = a-dyavi on this

day].
d-dri, m. rock, i. 85, 5 [not splitting : dr

2nerce].
ddri-dugdha, Tp. cd. pressed out with

stones, iv. 50, 3 [pp. of duh milk],
ddha-ra, a. lower, ii. 12, 4.
adhds, adv. beloio, x. 129, 5.
ddhi, prp. with Ic, upon, i. 85, 7 ; v.

83, 9; vii. 103, 5; with i\h. from,

X. 90, 5.
ddhy-aksa, m. eye-witness; surveyor, x.

129, 7 [having one's eye upon].
adhvard, m. sacrifice, i. 1, 4. 8; iv.

51,2.

adhvaryii]

223

[abhistisavas

adh.var-yu, m. officiating priest, vii.

103, 8.
a-dhvasm^n, a. (Bv.) undimmed, ii. 35,

14 [having no darkening'].
an Ireaihe, II. P. dniti, x. 129, 2 [Go.

an-an * breathe '].
dn-agni-dagdha, pp. (K.) not burned

withfire, x. 15, 14.
dn-abhi-mlata-varna, a. (Bv.) having

an unfaded colour, ii. 35, 13.
d-nasta-vedas, a. (Bv.) ivhose property

is never lost, vi. 54, 8.
an-amiva, a. (Bv.) diseaseless, iii. 59, 3;

n. health, x. 14, 11 [amiva disease].
dn-agas, a. (Bv.) sitdess, v, 83, 2 ; vii.

86, 7 [agas sin; Gk. dv-ayr]s 'in-
nocent '].
an-idhmd, a. (Bv.) having no fuel, ii.

35,4.
d-nimis-am, (ace.) adv. unwinkingly, vii.

61, 3 [ni-mis, f. loink].
d-nimis-a, (inst.) adv. loifh unwinking

eye, iii. 59, 1 [ni-mis,_f icink].
d-nivisamana, pr. pt. A. unresting, vii.

49, 1 [ni + vis go to rest].
dn-ira, f. (K.) languor, ailment, vii. 71,

2 ; viii. 48, 4 [ira, f. refreshment].
an-ika, n.face, ii. 35, 11 [an breathe].
anu, prp. with ace, along, x. 14, 1. 8 ;

among, x. J 4, 12.
anu-kamdm, (ace.) adv. according to

desire, viii. 48, 8.
anu-d6yi, f. equipment {'i) , x. 135, 5. 6

[f. gdv. of anu-da to be handed

over],
anu-paspasana, pf. pt. A. having spied

out, x. 14, 1 [spas spy],
anu-madyd-mana, pr. pt. ps. being

greeted with gladness, vii. 63, 3.
anu-venant, pr. pt. seeking the friendship

o/(acc.), X. 135, 2.
dnu-vrata, a. devoted, x. 34, 2 \_acting

according to the will (vrata) of another].
dn-rta, n. {K.) falsehood, ii. 35, 6 ; vii.

61, 5 ; misdeed., wrong, 86, 6 [rtd right].
an-ends, a. (Bv.) guiltless, vii. 86, 4

[6nas guilt],
dnta, m. end, iv. 50, 1 ; edge, proximity :

Ic. dnte near, x. 34, 16.
antdr, prp. with Ic, within, 1. 35, 9 ; ii.

12, 3 ; 35, 7 ; iv. 51, 3 ; vii. 71, 5 ; 86,

2 ( = m communion with) ; viii. 48, 2 ;

among, viii. 29, 2. 3 [Lat. inter].
antdri-ksa, n. air, atmosphere, i. 35, 7.

11 ; ii! 12, 2 ; x. 90, 14 ; 168, 3

[situated betiveen heaven and earth :

ksa = 1. ksi divell].
anti-tas, adv. from, near, iii. 59, 2 [dnti

in front, neai],
dndh-as, n. Soma plant ; juice, i. 85, f>

[Gk. dvO-oi ' blossom '].
dn-na, n. food, ii. 35, 5. 7. 10. 11. 14 ;

pi. 12 ; X. 90, 2 [pp. of ad eat].
anyd, prn. a. other, ii. 35, 3. 8. 13 ; x.

34, 4. 10. 11. 14 ; 129, 2 ; with ab.
= than, ii. 33, 11 ; anyo-anyd one-
another, vii. 103, 3. 4. 5 ; anye-anye,
anyah-anyah some-others, x. 14, 8 ; ii.

35. 3 [cp. Lat. alius, Gk. dAAo-s
'other'].

dp, f. icaier, pi. N. apas, ii. 35, 3. 4 ; vii.
49, 1. 22. 3. 4 ; 103, 2 ; A. apds, v. 83,
6 ; inst. adbhis, x. 14, 9 ; G. apam,
i. 85, 9 ; ii. 12, 7 ; 35, 1. 2. 3. 7. 9. 11.

13. 14 ; vii. 103, 4 ; x. 168, 8 ; L.
apsTi, ii. 35, 4. 5. 7. 8 ; vii. 103, 5
[Av. ap * water '].

apa-dhd, f. unclosing, ii. 12, 3.
dpa-bhartavdi, dat. inf. to take away, x.

14, 2 [bhr 6ear].

apa-bhartf, m. remover, ii. 33, 7 [bhr

bear].
d-pasyant, pr. pt. (K.) not seeing, x.

135, 3.
dpas, n. ivork, i. 85, 9 [Lat. opus ' work '].
apds, a. active, i. 160, 4.
apds-tama, spv. a. most active, i. 160, 4.
Apam ndpat, m. son of icaters, name of

a god, ii. 33, 13 ; 35, 1. 3. 7. 9.
dpi-hita, pp. covered, x. 129, 3 [dha put].
apic-ya, a. secret, ii. 35, 11 [apic con-
traction of a presupposed api-aric].
a-praketd, a. (Bv. ) indistinguishable, x.

129, 3 [yvaiketi, perceptiort].
d-pratita, pp. (K.) irresistible, iv. 50, 9

[prati + pp. of i go].
a-pramrsyd, gdv. not to be forgotten, ii.

35, 6 [mrs touch].
d-budhya-mana, pr. pt. unawakening,

iv. 51, 3 [budh wake].
abhi-ksipdnt, pr. pt. lashing, v. 83, 3.
abh£-tas, adv. on all sides, iv. 50, 3 ;

with ace, around, vii. 103, 7.
abhimat-in, m. adversary, i. 85, 3 [abhi-

mati, f. hostility],
abhi-vrsta, pp. rained upon, vii. 103, 4.
abhisti-dyumna, a. (Bv.) splendid in

help, iv. 51, 7 [dyumnd, n. splendour].
abhisti-savas, a. (Bv.) strong to help, iii.

59, 8 [sdvas, n. might].

abhiti]

224

[avrka

abliiti, f. attack, ii. 33, 5 [abhi + iti].
abhi-vrta, pp. adorned, i. 35, 4 [1. vr

cover].
d-bhv-a, a. monstrous ; n. foixe, ii. 33,

10 ; monster, iv. 51, 9 [non-existent,

monstrous : -bhu &e].
d-manya-mana, pr. pt. A. not thinking

= unexpecting, ii. 12, 10 [man think'].
^-martya, a. (K.) immortal, viii. 48, 12 ;

f. a, X. 127. 2.
a-mitra, m. (K.) enemy, ii. 12, 8 [mitra

friend].
^tnita- varna, a. (B v. ) of unchanged colour,

iv. 51, 9.'
^mi-va, f. disease, i. 35, 9 ; ii, 33, 2 ;

vii. 71, 2 ; viii. 48, 11 [am harm, 3. s.

dimi-ti].
amu-y-a, inst. adv. in this way. so, x.

135, 2 [inst. f. of amu this used in

the inflexion of ayam].
a-mura, a. (K.) wise, vii. 61, 5 [not

foolish : mnra].
a-mfta, a. immortal ; m. immortal being,

i, '35, 2 ; vii. 63, 5 ; viii. 48, 3^ ; n.

wliat is immortal, i. 35, 6 ; x. 90, 3 ;

immortality, x. 129, 2 [jiot dead, mrtd,

pp. of mr die ; cp. Gk. djjL0poTos ' im-
mortal '].
amrta-tva, n. immortality, x. 90, 2.
dm.bh-as, n. water, x, 119, 1.
a-yajvan, m. (K.) non-sacrifcer, vii.

61, 4.
a-y-dm, dem. prn. N. s. m. this, in. 59,

4 ; vii. 86, 3. 8 ; viii. 48, 10 ; x. 34,

13 (= here) ; he, i. 160, 4 : x. 135, 7.
a-yas, a. nimble, i. 154, 6 [not exerting

oneself: yas = yas heat oneself],
a-rap^s, a. (Bv.) unscathed, ii. 33, 6 ; x.

15, 4 [rdpas, n. infirmity, injury].
aram-krta, pp. ivell-prepared , x. 14, 13

[made ready],
dr-am, adv. in readiness ; with kr do

service to (dat.), vii. 86, 7.
d-rati, f. hostility, ii. 35, 6; iv. 50, 11 ;

viii. 48, 3 ; x. 34, 14 [non-giving, nig-
gardliness, enmity].
a-ri, m. niggard, enemy, gen. aryds, ii.

12, 4. 5 ; iv. 50, 11 ; viii. 48, 8 [having

no wealth: ri = rai ; 1. indigent; 2.

7iiggardly].
d-rista, pp. (K.) uninjured, vi. 54, 7 [ris

injure].
ar-und, a. f. i, ruddy, x. 15, 7 ; n. ruddy

hue, X, 168, I.
ar-u.sA, a. ruddy, i. 85, 5 ; vii. 71, 1.

a-renta, a. (Bv.) dustless, i, 35, 11 [renu

m. dust].
ark-d, m. song, i. 85, 2 ; x. 15, 9 [arc

sing],
arc sing, praise, I. drcati. sam-, 2^rciise

universally, pf. anrc^, i. 160, 4.
drc-ant, pr. pt., singing, i. 85, 2 ; viii.

29, 10.
arna-va, a. waving, viii. 63, 2; m. flood,

i. 85, 9.
dr-tha, n. goal, vii. 63, 4 [ivhat is gone

for : T go].
arth-in, a. greedy, x. 127, 5 [having an

object, needy],
ar-paya, cs. of r go. ud- raise up, ii,

33, 4.
arya, a. noble, vii. 86, 7 ; x. 34, 13 ; m.

lord, ii. 35, 2.
Arya-man, m. name of one of tlie

Adityas, vii. 63, 6.
ar-vant, m. steed, ii. 33, 1 ; vii. 54, 5

[speeding : r go],
arvak, adv. hither, x. 15, 4. 9 ; after-
wards, X. 129, 6.
arvanc, a. hitherward, i. 35, 10 ; v. 83, 6.
drh-ant, pr. pt. worthy, ii. 33, 10'.
av help, I. P. avati, i. 85, 7 ; ii. 12, 14 ;

35, 15 ; iv. 50, 9. 11 ; vii. 49, 1-4 ;

61, 2 ; X. 15, 1. 5 ; quicken, v. 83, 4. .
ava-ta, m. well, i. 85, 10 ; iv. 50, 3 [dva

doivn],
a-vadyd,, n. blemish, x. 14, 8 [gdv. not to

be praised, blameworthy],
ava-ni, f. river, v. 11, 5 [ava down],
ava-pdsyant, pr. pt. looking down on

(ace), vii. 49, 3.
ava-md, spv. a. lowest ; nearest, ii. 35,

12 ; latest, vii. 71, 3 [dva do^cn'].
ava-yatf, m. appeaser, viii. 48, 2.
ava-ra, cpv. a. lower, x. 15, 1 ; nearer^

ii. 12, 8 [dva doivn].
dv-as, n. help, i. 35, 1 ; 85, 11 ; ii. 12,

9 ; iii. 59, 6 ; x. 15, 4 [av help].
ava-sana, n. resting place, x, 14, 9 [mw»

binding, giving rest : dva + sa = si

tie],
avds-tat, adv. below, x, 129, 5.
avas-yu, a. desiring help, iv. 50, 9.
a-vatd, a. (Bv.) windless, x. 129, 2 [vata

ivind].
av-i-tf, m. helper, ii. 12, 6.
a-vira, a. .(Bv.) sonless, vii. 61, 4 [viv&

hero].
a-vrkd, a. (K.) friendly, x. 15, 1 [noi

harming : vrka tvolf].

avyathya]

225

[ajata

a-vyathya, gdv. immovable, ii. 35, 5

[vyath icave'r].
as reach, obtain, V. asnoti, asnut§, i. 1,

3 ; 85, 2 ; ii. 33, 2. 6 ; iii. 59, 2 ; vii,

103, 9.
abhi- attain to (ace), i. 154, 5,
as-man, m. rock, ii. 12, 3 [Av. asman

'■ stone ' ; Gk. aK/xcvv ' anvil '].
ds-va, m. horse, ii. 12, 7 ; 35, 6 ; iv. 51,

5; V. 83, 3. 6 ; vii. 71, 3. 5 ; x. 34, 3.

11 ; 90, 10 [Lat. equii-s ^ horse', Gk.

'LTTTro-s, OS. ehu].
dsva-magha, a. (Bv.) rich in horses, vii.

71, 1 [maghd bounty~].
Asv-in, m. du. horsemen, name of the

twin gods of dawn, vii. 71, 2. 3. 6.
astdu, nm. eight, i. 35, 8.
as be, II. P. : pr. 2. dsi, i. 1, 4 ; ii. 12,

15 ; 33, 3 ; 3. ^sti, ii. 12, 5 ; 33, 7. 10 ;

vii. 71, 4; 86, 6; x. 34, 14; pi.

1. smdsi, vi. 54, 9 ; viii. 48, 9 ;

3. santi, i. 85, 12 ; x. 90, 16 ; ipv.

astu, V. 11, 5 ; vii. 86, 82 ; x. 15, 2 ;

santu, vii. 63, 5 ; op. syama, iii. 59,

3 ; iv. 50, 6 ; 51, 10. 11 ; viii. 48, 12.

13 ; ipf. 3. as, x. 129, 3 ; asit, x. 34,

2 ; 90, 6. 12. 14 ; 129, 1^. 22. 32. 4. 52 ;
asan, x. 90, 15. 16 ; 129, 52 ; pf. asa,
vii. 86, 4 ; x. 129, 2 ; asur, iv. 51, 7.

dpi- be or remain in (Ic") ; syama, iii.

59, 4 ; X. 14, 6.
pdri be around, celebrate, 2. pi. stha, vii.

103, 7.
prd,- be pre-eminent, ipv. astu, iii. 59, 2.
ds-at, pr. pt. n. the non-existent, x. 129,

1. 4.
a-sascdt, a, (Bv.) inexhaustible, i. 160, 2

[having no second, sascdt : sa.c follovi],
as-ita, (pp.) a. black, iv. 51, 9.
d-sammrsta, pp. (K.) imcleansed, v. 11.

3 [mrj wipe].

as-u, m. life, x. 14, 12 ; 15, 1 [1. as

exist] .
asu-tfp, a. (Tp.) life- stealing, x. 14, 12

[trp delight in~\.
asu-niti, f. spirit- guidance, x. 15, 14.
asu-ra, m. divine spirit, i. 35, 7. 10 ; v.

83, 6 [Av. ah'urct].
asur-ya, n. divine dominion, ii. 33, 9 ;

35, 2.
asuy6.nt, pr. pt. displeased, resentfid, x.

135, 2.
ds-ta, n. home, abode, x. 14, 8 ; 34, 10.
asmd, prn. stem of 1. prs. pi.; A.

asman us, viii. 48, 3. 11 ; x. 15, 6 ; D.

1902

asmdbhyam to its, i. 85, 12 ; x. 14,
12 ; asme to us, i. 160, 5 ; ii. 33, 12 ;
Ab. asmad /rom its, ii. 33, 2 ; vii. 71,
1.2; than us, ii. 33, 11 ; G. asma-
kam of us, vi. 54, 6 ; L. asm6 in or on
us, ii. 35, 4 ; iv. 50, 10. 11 ; viii. 48,
10 ; asmasu on us, iv. 51, 10.

a-smin, L. of prn. root a, in this, ii. 35,
14 ; iv. 50, 10 ; x. 14, 5.

a-smera, a. (K.) not smiling, ii. 35, 4.

a-smdi, D. of prn. root a, to him, ii. 35,
5. 12 ; for him, x. 14, 9 ; unaccented,
asmai to or for him, ii. 12, 5. 13 ; 35,
2. 10 ; vi. 54, 4 ; vii. 63, 5 ; x. 14, 9.
11.

a-sya, G. of prn. root a, of this, ii. 33, 9 ;
X. 129, 6 ; 168, 2 ; unaccented, asya
his, of him, its, of it, i. 35, 7; 154, 5 ;
160, 3 ; ii. 12, 13 ; 35, 2. 6. 8. 11 ; iv.
50, 2 ; vi. 54, 3 ; vii. 86, 1 ; viii. 48,
12 ; X. 34, 4. 6 ; 90, 3^. 4. 6. 122. 15 .
129, 7 ; 135, 7 ; 168, 1.

as-yant, pr. pt. scattering, x. 168, 1 [as
throw].

a-sydi, D. f. of prn, root a, to that, ii.

33, 5.

ah say: pf. 3. pi. ahur, ii. 12, 5 ; v. 11,

6 ; vii. 86, 3 ; x. 34, 4.
aha, emphasizing pel., indeed, i. 154, 6 ;

V. 83, 3; vii. 103, 2.
dhan, n. day, viii. 48, 7 ; x. 129, 2.
aham, prs. prn., J, viii. 86, 7 ; x. 15, 3 ;

34, 2. 3. 12.

ahar, n. day, vii. 103, 7.

dhas, n. day, x. 168, 3.

a-hastd, a. (Bv.) handless, x. 34, 9.

dh-i, m. serpent, ii. 12, 3. 11 [Av. azi,

Gk. €Xi-s ' viper ', Lat. angui-s].
d-hrnana, pr. pt. A. free from ivrath [hr

be angry].

A, prp. with ab. from, ii. 35, 2 ; iv. 50,
3 ; 51, 10 ; with L., in, i. 85, 4 ; ii.

35, 7. 8 ; iii. 59, 3 ; viii. 48, 6.

a, pel. quite, very, ii. 12, 15 ; with D.,

viii. 48, 4.
a-gata, pp. come, vii. 103, 3. 9 [gam go].
a-gam-istha, a. spv. coming most gladly,

X. 15, 3.
ag-as, n. sin, vii. 86, 4 ; x. 15, 6 [cp.

Gk. dyos ' guilt '].
ac-ya, gd. bending, x. 15, 6 [4 + ac

bend].
a-jata, pp. produced^ x. 129, 6 [jan

generate].

Q

ajya]

226

[ima

aj-ya, n. melted butter, x. 90, 6 [a-anj

anomi].
ani, m, axle-end, i. 35, 6.
a-tata, pp. extended, x. 135, 6 [tan

stretch7\.
a-tasthivams, red. pf.pt. having mounted,

ii. 12, 8 [a + stha s^nnd].
at-man, m. breath, x. 168, 4 [Old Saxon
_ dthom ' breath '].

Adityd, m. son of Aditi, iii. 59, 2. 3. 5.
ap obtain, V. P. apnoti ; pf. apa, iv. 51,

7 [Ija,t. ap-iscor ' reach ', ap-ere ' seize'].
a-bhis, I. pi. f. of prn. root a, with these,

V. 83, 1.
a-bhu, a. coming into being, x. 129, 3.
ama, a. raiv, unbaked, ii. 35, 6 [Gk. ojfjio-s

' raw '].
a-yat-i, pr. pt. f. coming, x. 127, 1. 3

[a + i go].
ayas-d, a. f. i, made of iron, viii. 29, 3

[ay as iron'].
ay-ii, a. active ; m. living being, mortal,

iii. 59, 9 [1 go].
a-yudh-a, n. toeapon, viii. 29, 5 [5, + yudh
, fighf].
ay-US, n. span of life, vii. 103, 10 ; viii,

48, 4. 7. 10. 11 ; x. 14, 14 [activity:

igo].
aranyd., a. belonging to the forest, x. 90, 8

[dranya].
a-rohant, pr. pt. scaling, ii. 12, 12 [ruh

mount].
avis, adv. in view, with kr, make mani-
fest, V. 83, 3.
as-u, a. swift, vii. 71, 5 [Gk. wkv-s;].
asu-h^man, a. (Bv.), of sioift impulse,

ii. 35, 1.
a-sam, gen. pi. f. of the prn. root a, of

them, iv. 51, 6.
as-ina, irr. pr. pt. A., sitting, x. 15, 7

[as sit].
a-hita, pp. placed in (Ic), viii. 29, 4 ; x.

14, 16; with sdm placed upon (Ic),

X. 135, 4 [dh& put].
a-huta, pp. to whom offering is made, v.

11, 3.

I go, II. P. 6mi, x. 34, 5 ; 6ti, iv. 50, 8 ;
X. 34, 6 ; 168, 1^ ; ytoti, vii. 49, 1 ;
approach (ace), viii. 48, 10 ; dyan, pr.
sb. pass, vii. 61, 4 ; attain, vii. 63, 4 ;
pf. lyur, X. 15, 1. 2.
4nu- go after, vi. 54, 5 ; follow (ace),
viii, 63; 5.

apa- go away, x. 14, 9.

abhi- come upon, ipf. ayan, vii. 103, 2.

4va- appease : op. iyam, vii. 86, 4.

a- come, ii. 33, 1 ; v. 83, 6 ; go to, x.

14, 8.
upa a- come to (ace), i. 1, 7.
ud- rise, vii. 61, 1 ; 63, 1-4 ; ipf. ait,

X. 90, 4.
upa- approach, vii. 86, 3; 103, 3 ; x.

14, 10 ; 34, 10 ; flotv to, ii. 35, 3.
para- pass away, pf, iyiir, x. 14, 2. 7.
pdri- surround, ii. 35, 4. 9.
prd- go forth, i. 154, 3 ; x. 14, 7.
anu pra- go forth after, vi. 54, 6.
vi- disperse, x. 14, 9.
sdm- floio together, ii. 35, 3 ; v,nite, vii,
103, 2.
icha-mana, pr. pt. A. desiring, x. 34, 10

[is wish].
i-tds, adv. from here, x. 135, 4.
i-ti, pel. thus, ii. 12, 5^ ; vi. 54, 1. 2 ; x.

34, 6 [180].
it-tha, adv. thus, ii. 35, 11 ; truly, i. 154,

5 [id + tha; 180].

i-d, emphasizing pel, just, even, i. 1, 4,

6 ; 85, 8 ; 154, 3 ; ii. 35, 8. 10 ; iv, 50,
7. 8 ; 51, 9 ; vii. 86, 3. 6 ; x. 14, 16 ;
34, 5. 7. 8. 13; 127, 3 [Lat. id:
180].

i-d-^m, dem. prn. n. this, i. 154, 3 ; ii.
12, 14; 33, 10; iv. 51, 1 ; v. 11, 5;
x. 14, 15 ; 15, 2; 90, 2 ; 129, 3 ; 135,

7 ; this world, v, 83, 9 ; = here, vi. 54,
IJlll].

i-danim, adv. now, i. 35, 7.
idh kindle, VII. A. inddh6,
s^m- kindle, 3. pi. indhate, ii. 35, 11;

pf. idhir^, v. 11, 2.
idh-md,, in. fuel, x. 90, 6 [idh kindle],
ind-u, m, drop, Soma, viii. 48, 2, 4. 8.

12. 13. 15 ; pi. iv. 50, 10 ; viii. 48, 5.
Indra, m. name of a god, i. 85, 9 ; ii.

12, 1-15 ; iv. 50, 10, 11 ; v. 11, 2 ; vii.

49, 1 ; viii, 48, 2. 10 ; x. 15, 10 ; 90,

13,
indr-iy^, n. might of Indra, i. 85, 2

[Indra].
i-nv go, I. P. invati [secondary root

from i go according to class v.: i-nu],
sam- bring, i. 160, 5.
imd, dem. prn. stem, this, A. m. im^m,

ii. 35, 2 ; X. 14, 4 ; 15, 6 ; N. m. pj.

im6, vi. 54, 2 ; viii. 48, 5 ; n. ima,

ii. 12, 3 ; x. 15, 4 ; imani, vii. 61, 6 ;

71, 6 [111],

iyam]

227

[upara

i-y-dm, dem. prn. f. this, v. 11, 5 ; vii.

61, 7; 71, 62; X. 129, 6. 7 [111].
ira, f. nurture, v. 83, 4.
ir-ina, n. dice-hoard, x. 34, 1. 9.
ir-ya, a. ivatchful, vi. 54, 8.
i-va, enc. pel. like, i. 1, 9 ; 85, 5. 8^ ; ii.

12, 4. 5 ; 33, 6 ; 35, 5. 13 ; iv. 51, 2 ;
V. 11, 5 ; 83, 3 ; vii. 63, 1 ; 103, 5^ ;
viii. 29, 8 ; 48, 42. 6. 7^ ; x. 34, 1. 3.
5. 8 ; 127, 7. 8 [180].

is-ird., a. devoted, viii. 48, 7.

istd-vrata, a. (Bv.) accordant iviih desired
ordinances, iii. 59, 9.

ista-piirtd, n. (Dv. ) sacrifice and good
loorks, X. 14, 8 [is-ta, pp. du. of yaj
sacrifice + purtd, pp. of pr fill, he-
stowed].

i-hd, adv. here, i. 1, 2 ; 35, 1. 6 ; ii. 35,

13. 15 ; vi. 54, 9 ; vii. 49, 1. 2. 3. 4 ;
X. 14, 5. 12; 15, 3. 5. 7. 11. 18^ ; 90,
4 ; 129, 6.

ila, f. consecrated food, iv. 50, 8.

i go, IV. A. lyate, x. 168, 2 ; approach,

imahe, vi. 54, 8.
ant6.r- go hetween (ace), i. 35, 9 ; 160, 1,
ij-an^, pf. pt. A. (of yaj), sacrificer, iv.

51, 7. _ ^ .

id praise, II. A., lie, i. 1, 1.
id-ya, gdv. praiseworthy, i. 1, 2 [id

praise].
im, enc. pel. (ace. of prn. i), i. 85, 11 ;

ii. 12, 5 ; 33, 18^ ; 35, 1 ; vii. 103, 3
, [180].
lya-mana, pr. pt. A. going, x. 168, 3

[ifl'o]. _ ^

ir stir, set in motion, II. A. irte.
anu sdm pr^- speed on together after, x.

168, 2.'
ud- arise, x. 15, 1 ; v. 83, 3.
prd-, cs. irdya, titter forth, ii. 33. 8.
is he master of, overpower, II. A. iste, with

gen., viii. 48,1 4.
is-ana, pr. pt. A. riding over, disposing of

(gen.), vi. 54, 8; x. 90, 2 ; m. ruler,

ii. 33, 9.
is move, I. isati, -te, from (ab.), v. 83, 2.
il-ita, pp. implored, x. 15, 12 [id praise].

U, enc. pel. now, also, i. 35, 6 ; 154, 4 ;
ii. 33, 9 ; 35, 10. 15 ; iv. 51, 1.2; v.
83, 102 . vi^ 54, 3 . vii 61^ J5 . 63, 1. 3 ;
86, 3. 8 ; viii. 48, 3 ; x. 14, 2 ; 15,
3 ; 127, 32 ; 129, I2 [180].

uk-tha, n. recitation, iv. 51, 7 [vac
speak],

1. uks sprinkle, VI. uksati, -te, x. 90, 7.
pra- hesprinkle, x. 90, 7.

2. uks grow.

uks-it^, pp. grown strong, i. 85, 2 [2. uks

— vaks groiv],
ug-ra, a. mighty, ii. 33, 9 ; x. 34, 8 ;

fierce, terrible, ii. 33, 11 ; viii. 29, 5.
uclid,nt, pr. pt. shining, iv. 51, 2 [1. vas

shine].
u-td, pel. and, i. 85, 5; 154, 4; ii. 12,

5 ; 35, 11 ; iii. 59, 1 ; iv. 50, 9 ; v. 83,

22. 10 ; vi. 54, 6 ; vii. 63, 5 ; 86, 2 ;

viii. 48, 1. 5. 8. 14 ; x. 34, 2 ; 90, 2 ;

uta va, vii. 49, 22 ; = and, viii. 48, 15

[180].
uto, pel. and also, x. 168, 1 [uta + u].
ut-tara, cpv. a. tipper, i. 154, 1 [tid

up].
ut-sa, in. spring, i. 85, 11 ; 154, 5

[ud ivet].
ud wet, VII. P. unatti, undanti [cp.

Lat. und-a ' wave '].
vi- moisten, drench, i. 85, 5 ; v. 83, 8.
ud-dn, n. water, i. 85, 5 [Go. wato

' water '].
udan-vdnt, a. water-ladeyi, v. 83, 7.
lid-ita, pp. risen, vii. 63, 5 [ig^o].
udumbal^, a. hrown (?), x. 14, 12.
ud-v^t, f. upward path, i. 35, 3 ; height,

V. 83, 7 ; x. 127, 2 [lid up + sf. vat].
upa-ksiyant, pr. pt. abiding by (ace),

iii. 59, 3 [ksi dwell].
upa-md, spv. a. highest, viii. 29, 9.
upa-ydnt, pr. pt. approaching , ii. 33, 12

[i go].

upa-ra, cpv. a. later, x. 15, 2 [Av. upara

'upper', Gk. vwfpo-s 'pestle', Lat.

s-uperu-s ' upper '].
up^ri, adv. upivard, x. 34, 9 ; above, x.

129, 5 [Gk. if7T(p, vneip = vnept, Lat.

s-uper. Old High German uhir

'over'].
lipa-srita, pp. impressed on (Ic.), vii.

86, 8 [sri resort].
upa-sd,dya, gdv. to he approached, iii. 59,

5 [s^d sit],
upd-stha, m. lap, i. 35, 5. 6 ; vii. 63, 3 ;

X. 15, 7.
upa-hatnu, a. sZa?/*;?^, ii. 33, 11 [ha-tnu

from han slatj].
lipa-hiita, pp. invited, x. 15, 5 [hii call].
upard,, m. offence, vii. 86, 6 [upa + ara

from r go : striking upon, offence].

Q 2

ubj]

228

[eta

xibj force, VI. P., ubjati.

nir- d7'ive out, i. 85, 9.
ubha, a. both, i. 35, 9 ; x. 14, 7 [cp. Lat.

am-ho, Gk. d'/z-c^cu ' both ', Eng. ho-th'].
ubhd-ya, a. pi. hoth. ii. 12, 8. ,•
ubhaya-dat, a. having teeth on both jaivs,

X. 90, 10.
ur-ii, a., f. urv-i, loide, i. 85, 6. 7 ; 154,

2 ; vii. 61, 2 ; 86, 1 ; x. 127, 2 [Av.

vouru, Gk. tupu-s].
uru-kramd., a. (Bv.) loide- striding, i. 154,

5 [krama, m. stride].
uru-gayd, a. (Bv.) wide-paced, i. 154, 1.

3. 6 ; viii. 29, 7 [-gaya gait from ga go].
uru-cdksas, a. (Bv.) far-seeing, vii. 63,

4 [cdksas, n. sight].
uru-vydcas, a. (Bv.) far-extending, i.

160, 2 [vydcas, n. extent].
um-sWsa, a. (Bv.) far-famed, viii. 48,

4 [sdmsa, m. praise].
uru-syu, a. freedom-giving, viii. 48, 5

[from den. uru-sya pttt in wide space,

rescue],
urii-nasd, a. (Bv.) broad-nosed, x. 14,

12 [uru + nas nose],
urviya, adv. widely, ii. 35, 8 [inst. f. of

urvi wide].
urv-i, f. earth, x. 14, 16 [uru loide].
us-^nt, pr, pt. eager, vii. 103, 3 ; x. 15,

8^ [vas desire].
Us-as, f. Dawn, ii. 12, 7 ; vii. 63, 3 ; 71,

i ; X. 127, 3. 7 ; pi. iv. 51, 1-9 ; 11

[1. vas shine ; cp. Gk. i)ajs (for dus-6s),

Lat. aur-6r-a].
usr^-yaman, a. (By.) faring at daybreak,

vii. 71, 4 [usrd matutinal, yaman, n.

course].
usr-iya, f, coio, iv. 50, 5 [f. of usr-iya

ruddy from us-ra red].

tJ, enc. pel., ii. 35, 3 ; iv. 51, 2 [metri-
cally lengthened for u].

ti-ti, f. help, i. 35, 1 ; viii. 48, 15 ; x. 15,
4 [&v favour].

uTu, m. du. thigh, x. 90, 11. 12.

urj, f. vigour, strength, vii. 49, 4 ; x. 15, 7.

urjdyant, den. pr. pt. gathering strength,
ii. 35, 7.

urdh-v^, a, upright, ii. 35, 9 ; upivard, x.
90, 4 [Gk. updo-s for opO-fo-s ; Lat.
arduu-s ' lofty'].

urdhvdm, ace. adv. upicards, i. 85, 10.

urmya, f. night, x. 127, 6.

tir-va, n. receptacle, ii. 35, .3 ; fold, lierd,
iv. 50, 2 [1. vr cover].

R go, V. P. rnoti, int. dlarti arise, viii.
48, 8 [Gk,' hp-vv-jxi ' stir up '].
abhi- penetrate to (ace), i. 35, 9.
pra- send forth, III. iyarti, vii. 61, 2.
rk-van, m. pi. name of a group of
ancestors, x. 14, 3 [singing from arc
sing].
fk-vant, a. singing, jubilant, iv. 50, 5

[arc sing].
fc, f. stanza, ii. 35, 12 ; collection of hymns,

Rgveda, x. 90, 9 [arc sing^ praise].
rc^s-e, dat. inf. with'pra, to praise, vi.

61, 6 [arc praise].
r-n^, n. debt, x. 127, 7.
rna-vdn, a. indebted, x. 34, 10 [rna
' 'debt].
r-t^, n. settled order, i. 1, 8 ; iv. 51, 8 ;

truth, X. 34, 12 [pp. of r go, settled].
rtd-jata-satya, a. punctually true, iv. 51,
7 [true as produced by established order],
rta-jnd, a. knowing rigM, x. 15, 1.
rta-yuj, a. yoked in due time, iv. 51, 5 ;

vii. 71, 3.
rta-spfs, a. cherishing the rite, iv. 50, 3.
rta-van, a. holy, ii. 35, 8 ; x. 168, 3 ;
pious, vii. 61, 2 ; f. -vari observing
order, i. 160, 1.
r-tu, m. season, vii. 103, 9 [fixed time :

from r go], •
T-t6, adv. prp. v^ith ab., loithout, ii. 12,

9 [loc. of rtd].
rtv-ij, m. ministrant, i. 1, 1 [rtii + ij

= yaj sacrificing in season],
rdud^ra, a. compassionate, ii. 33, 5 ;

wholesome, viii. 48, 10.
rdh thrive, V. P. rdhnoti.
dnu- bring forward, op. 2. s. rdhyas,
viii. 48, 2.
fdhak, adv. separately, vii. 61, 3.
iftbh-u, m. pi. name of three divine
artificers, iv. 51, 6 [skilfid, from rabh
take in hand],
fs-i, m. seer, 1. 1, 2 ; iv. 50, 1 ; x. 14, 15 ;
* * 90, 7.

rs-ti, f. spear, i. 85, 4 [rs thrust],
rs-vd, a. high, lofty, vii. 61, 3; 86, 1.

^-ka, nm. one, i. 35, 6 ; 154, 3. 4 ; vii.

103, 6< ; viii. 29, 1-8. 10 ; x. 14, 16 ;

129, 2. 3 [prn. root e].
eka-pard, a. too high by one, x. 34, 2.
ekesa, a. having one pole, x. 1.").5, 3

[Isa +pole of a car J.
e-td, dem. prn. stem, this: n. etdd, iii.

59, 5 ; ace. m. etdm this, x. 14, 9 ; hitn,

^tasa]

229

[kr

X. 34, 4 ; inst. etena, v. 83, 6 ; n, pi,

eta, X. 15, 14 ; ni. pi. et^ these, vii.

103, 9 [prn. root e + 16, this].
6ta-sa, m. steed of the Sun, vii. 68, 2

[6ta speeding, from i go].
eta-vant, a. such, x. 90, 3 [prn, et^

this + sf. vant].
e-na, enc. prn. stem of 3. prs, he, she,

it : ace, enam him, ii, 12, 5 ; iii, 59,

3 ; vii. 103, 2 ; x. 14, 11 ; 34, 4 ; 168,

2 ; ace. pi. enan them, vii. 103, 3 ;

gen, du. enos of them two, vii. 103, 4

[prn. root e].
6n-as, n., ii. 12, 10; vii. 71, 4 ; 86, 3.
ena, inst. hy it, x. 14, 4 ; adv. thither, x.

14, 2 [inst. of prn. root a].
e-bhis, I, pi, with them, x. 34, 5 [prn.

root a].
e-bhyas, D. pi. to them, x. 34, 8 [prn.

root a].
e-vd,, pel. thus, just, i. 1, 3 ; ii. 12, 1 ; iv,

51, 9 ; vi. 54, 1. 2 ; x. 90, 2 [prn. root

e ; cp. 180].
e-va ( = evd,), adv. thus, just, ii. 33, 15 ;

iv. 50, 8 [prn. root e].
e-sd, dem. prn. : N. s. m. esah this, x.

168, 4 ; he, ii. 12, 15 ; vii. 63, 3 ; viii.

29, 6 ; f. esa this, x. 14, 2 ; she, x. 34,

2 [from prn. root e + sa].
e-sam, G. pi. m. of them, i. 85, 3 ; vii.

103, 52. 6 ; X, 34, 5, 8 ; 129, 5 [prn.

root a].

Ok-as, n. abode, iv. 50, 8 [ivonted place :

uc he wont].
6j-as, n. might, i. 85, 4. 10 ; 160, 5 [uj

= vaj ; cp. Lat. augus-tu-s ' mighty ',

'august'].
oja-ydmana,den.pr. pt. A. showing one's

strength, ii. 12, 11 [ojas].
6j-iyams, cpv. a. mightier, ii. 33, 10.
osa-dhi, f, plant, v. 83, 1 . 4. 5. 10 ; Vii.

61, 3 [dv(a)s-a nurture (av further)

+ dhi holding, from dba hold],

Kd, inter, prn. whol i. 35, 7 ; x. 129, 6;
135, 5» ; G. kdsya, x. 129, 1 ; du.
kdu, X. 90, 112 . ^jtjj jjijj . J ^^^^

cid hy any, x. 15, 6 ; pi. N. k^ old

some, viii. 103, 8.
ka-kiibh, f. peak, i. 35, 8.
ka-tamd, inter, prn. which {of many) ?

i. 35, 7 ; iv. 51, 6 ; with cana any, x. j

168, 3 [Lat. quo-tumu-s].

kati-dha, adv. into how many parts ? x. 90,

11 [kd-ti how 7nany? Lat. qnot].
ka-da, inter, adv. when ? vii. 86, 2 ; with

cand, ever, vi. 54, 9 [kd who?].
kdnikradat, int. pr. pt. hellowing, iv.

50, 5 ; V. 83, 1. 9 [krand roar].
kan - iyams, cpv. younger, vii. 86, 6 [cp.

kan-ya, f. girl ; Gk. Kaivu-s ' new ' for

Kai/io-s].
kam, pel., i. 154, 1 [gladly : cp. p. 225,

2].
kdr-tave, dat. inf. of kr do, i. 85, 9.
kalmalik-m, a. radiant, ii. 33, 8.
kav-i, m. sage, v. 11, 3 •, vii. 86, 3 ; x.

129, 4 [Av. kavi ' king '].
kavi-kratu,a. (Bv.) having the initlligence

of a sage, i. 1, 5 ; v. 11, 4.
kavi-tara, cpv. a. wiser, vii. 86, 7.
kavi-sastd, pp. (Tp.) recited hy the sages,

X. 14, 4.
kav-ya, a. wise,x. 15, 9 ; m. pi. name of

a group of Fathers, x. 14, 3.
kasa, f. ivhijJ, v. 83, 3.
kam-a, m. desire, i. 85, 11 ; x. 34, 6 ;

129, 4 [kam desire],
kas appear, int. cakasiti.

abhi- look upon, x. 135, 2.
kitava, m. gambler, x. 34, 3, 6. 7. 10. 11.

13.
ki-m, inter, prn. ivhat? vii. 86, 2. 4;

viii. 48, 32 ; X. 90, 11 ; 129, I2 ; with

cand anything, x. 129, 2 [Lat. qui-s,

qui-d].
kila, adv. emphasizing preceding word,

indeed, ii. 12, 15 [180].
kir-i, m. singer, ii. 12, 6 [2. kr com-
memorate].
ku-card, a. wandering at will, i. 154, 2

[ku, inter, prn. root where? = anywhere

+ cara from car /are].
ku-tds, inter, adv. whence? x. 129, 62 ;

168, 3 [prn. root where?].
ku-mara, m, boy, x. 135, 3. 4. 5 ; = son,

ii. 33, 12.
kumard-desna, a. (Bv.) preseriting gifts

like boys, x. 34, 7 [desna, n. gift from

da give],
kul-ya, f. stream, v. 83, 8.
kuv-id, inter, pel. whether? ii. 35, 1. 2 ;

iv. 51, 4 [ku-l id: cp. p. 226].
ku-ha, inter, adv. where? ii. 12,5; x.
129, 1 [ku + sf. ha = dha : cp.
p. 212].
kr make, V. krnoti, krnut^, iv. 50, 9 ;
V. 83, 3; = hold, x. 34, 12; - raise

krnvant]

230

[ga

(voice), 8; pr. sb. 3. s. krndvat, viii.

48, 8 ; 3. pi. krndvan, iv. 51, 1 ; vii.

63, 4 ; 2. pi. A. krnudhvam, x. 34,

14 ; ipv. krnuhi, x. 135, 3 ; pf. cakr-

mfi,, vii. 86, 5 ; x. 15, 4 ; cakrur, vii.

63, 5; A. cakr6, x. 90, 8; cakrate,

viii. 29, 9 ; cakrir^, i. 85, 1. 2. 7. 10;

ft. karisyasi, i. 1,6; root ao. dkar,

ii. 12, 4'; iii. 59.9 ; v. 83, 10 ; dkran,

x. 14, 9 ; 3. pi. A, dkrata, vii. 103, 8 ;

X. 34, 5 ; sb. k^rati, ii. 35, 1 ; kdra-

ma, X. 15, 6 ; ao. ps. dkari, vii. 61, 7

[cp. Gk. KpaivQj 'accomplish', Lat.

creb ' create '].
upa a- drive up for : rt. ao. dkaram, x.

127, 8.
avis- make manifest, v. 83, 3.
nis- turn out: rt. ao. askrta, x. 127, 3.
krnv-dnt, pr. pt. making = offering, vii.

'103, 8; x. 168, 1 [kr mafce].
kr-td, pp. made, i. 85, 6 ; ii. 12, 4 ; vii.
'61, 6 (- offered) ; x. 90, 12. 15 ; 135,

6 ; n. lucky throiv,- x. 34, 6 [Av. kereta.

Old Persian karta ' made '].
kfta, f. breast {?), ii. 35, 5.
kr-tvi, gd. having made, x. 15, 12.
krs-d, a. ijoor, ii. 12, 6 [krs groiv lean'],
kfsana, n. pearl, i. 35, 4.
krs dra^c, I. P. kdrsati, v. 83, 7 ; VI. P.

*krsd-ti till, X. 34,' 13.
krs-i", f. field, x. 34, 13 [krs till].
krs-ti, f. pi. people, i. 160, 5; iii. 59, 1

[tillage, settlement : krs till].
krs-na, a. black, i. 35, "2. 4. 9 ; x. 127, 7;

■f. 1, vii. 71, 1.
kip he fit, I. kdlpati, cs. kalpayati, -te

arrange, x. 15, 14.
vl- dispose, x. 90, 11. 14.
ket-ii, m. banner, v. 11, 2. 3 ; vii. 63, 2

[cit a^^^^^^a'" ; Go. haidii-s 'manner'],
kevata, in.^nY, vi. 54, 7.
kosa, m. bucket, v. 83, 8 ; ivell (of a car),

vi. 54, 3.
kr-d-tu, m. poioer, ii. 12, 1 ; ivisdom, vii.

61, 2 [kr do].
krand bellow, I. P. krdndati.

abhi- bellow towards, v. 83, 7.
krdnd-as, n. battle array, ii. 12, 8 [battle

cry : krand shout].
kram stride , I. P. kramati, A. krdm-

ate.
vi- stride out, pf. cakrame, viii. 29, 7.
abhi vi- spread asunder, develop into : ipf.

dkramat, x. 90, 4.
krid play, I. krila, x. 34, 8.

krudh be angry, IV. P. krudhyati; red.

ao. inj. cukrudhama, ii. 33. 4.
kva, inter, adv. ivhere? i. 35, 7 ; ii. 33,

7 ; iv. 51, 6 ; x. 168, 3 ; with svid

who knows where, x. 34, 10 [pronounced

kua].
ksa-trd, n. dominion, i. 160, 5 [ksa

= ksi rule],
ksam /orbear, I. A. ksdmate.

abhi- he merciful to (ace), ii. 33, 1. 7.
ksi divell, II. P. kseti, iv. 50, 8.

ddhi- dwell in (Ic), i. 154, 2.
ksiy-dnt, pr. pt. drcelling, ii. 12, 11 [ksi

dwell].
ks6-ma, m. possession, viii. 86, 8 [ksi :

ksdyati possess].

Khan-i-trima, si. produced by digging, vii.

49, 2 [khan dig].
khdlu, adv. indeed, x. 34, 14 [p. 227].
kha-ta, pp. dug, iv. 50, 3 [khan dig],
khya see : no present ; a ao. fi,khyat.

abhi- perceive, vii. 86, 2.

vi- survey, i. 35, 5. 7. 8 ; x. 127, 1.

Gan-a, m. throng, iv. 50, 5 ; x. 34, 12.
gabh-ird, a. profound, x. 129, 1 [gabh

= gah 2^lunge].
gabhird-vepas, a. (Bv.) of deep inspira-
tion, i. 35, 7.
gam go, I. gdchati, -te to (ace), i. 1,

4 ; X. 14, 13 ; root ao. 3. pi. dgman,

vii. 71, 6 ; 1. pi. aganma, viii. 48, 3.

11 [Gk. ^aivw, Lat. venio, Eng. come].
a- come, 1. 1, 5 ; 85, 11 ; root ao. ipv.

gahi, vi. 54, 7 ; x. 14, 5 ; 2. pi. gatd,

X. 15, 4 ; 3. gdmantu, x. 15, 5^. \\ ; go

to (ace), X. 168, 2.
sdm- cjo ivith (inst.), a ao. op., vi. 54,

2 ; unite ivith (inst.), x. 14, 8.
gdm-a-dhyai, dat. inf. (of gam) to go, i.

154, 6.
garta-sdd, a. (Tp.) sitting on a car-seat,

ii. 33, 11.
gdrbh-a, m. germ, ii. 33, 13 ; v. 83, 1. 7 ;

x. 168, 4 [grbh receive].
gdv-y-iiti, f. pasturage, x. 14, 2 [Bv.

having nurture for cows : go],
gdh-ana, a. unfathomable, x. 129, 1 [gah

plunge].
ga go, III. P. jigati.
abhi- approach, vii. 71, 4.
a- come : rt. ao. agat, i. 35, 8.
pdri- go by (ace.) : root a<>. inj. gat, ii.

33, 14.

gatii]

231

[caks

prd- go forward, ipv. jigata, i. 85, 6 ;

enter, root ao., viii. 48, 2.
ga-tu, m. path, ivay, iv. 51, 1 ; vii. 63,

^5 ; X. 14, 2 [ga go).
gatre-gatre, Ic. itv. cd., in every limbj

viii. 48, 2 [ga go].
gaya-tri, f. a metre, x. 14, 16 [song : ga

sing].
gir, f. song, ii. 35, 1 ; v. 1 1 , 5 ; 83, 1 ;

vii. 71, 6 ; X. 185, 7 [gr sing],
giri-ksi-t, a. mountain- dwelling, i. 154, 3

[ksi dwell].
giri-stha, a. mountain-haunting, \. 154, 2

[stha stand].
gup guard : pf. jugupur, vii. 103, 9

[secondary root from the den. go-

pa-ya] .
guha, adv. in hiding, v. 1], 6 ; with kr,

cause to disappear, ii. 12, 4 [from guh-

a, inst. of guh concealment, w. ad-
verbial shift of accent].
giih-ya, gdv. to he hidden, vii. 103, 8

[guh hide].
giah-ant, pr. pt. hiding, iv. 51, 9 [guh

hide].
gCilha, pp. hidden, x. 129, 3 [guh hide].

1. gr sing, IX. grnati, grnit6, ii. 38, 8.
12. * * " .

abhi- greet favourably, x. 15, 6.

2. gr waken : red. ao. 2. du. ipv. jigrtam,
iv. 50, 11.

grn-dnt, pr. pt. singing ; m. singer, iii.

59, 5 [gr sing]. _
grn-and, pr. pt. A. singing, praising, i.

■ .35, 10 ; 160, 5 [gr sing].
gft-sa, a. experienced, vii. 86, 7.
grdh be greedy, IV. P. gfdhyati ; a ao.

agrdhat, x. 34, 4.
grbh-ayd, den. P. grasp.

ud- hold up, cease, v. 83, 10.
grh-d, m. house, pi., vi. 54, 2 [grah

receive, contain].
grhe-grhe, Ic. itv. cd., in every house,

'v. 11', 4.
go, f. cow, pi. N. gavas, i. 154, 6 ; ii. 12,

7 ; viii. 48, 5 (= straps) ; x. 34, 13 ;

90, 10 ; A. gas, ii. 12, 3 ; vi. 54, 5. 6 ;

127, 8; G. gdvam, iv. 51, 8 ; vii. 108,

2. 10 [Av. N. gau-s, Gk. i8ou-s, Lat.

bo-s (bov-), 01. bo, Eng. cow].
G6-tama, m, name of a seer, i. 85, 11

[spv. of go coiv].
go-pa, m. Tp. {cow-protector), guardian,

i. 1, 8 ; V. 11, 1 ; viii. 48, 9 [go cow
+ pa j^fotect].

go-magha, a. (Bv.) rich in cows, vii. 71,

1 [having abundance of cows].
go-matr, a. (Bv.) having a cow for a

mother, i. 85, 8.
go-may u, a. (Bv.) loiving like a coiv, vii.

103, 6. 10 [mayu, m. lowing].
grabh sezse,IX. grbhnati, grbhmt^, vii.

103, 4.
dnu- greet, vii. 103, 4.
grama, m. village, x. 127, 5 ; pi. — clans,

ii. 12, 7.
gram-yd, a. belonging to the village, x, 90,

8 [grama],
grismd, m. summer, x. 90, 6.

Ghar-m^, m. hot milk offering, vii. 103, 9

[Av. gar^ma, Lat. formu-s, Gk. Ofpfio-s

' wai-m ', Eng. ivarm],
gharma-sdd, a. (Tp.) sitting at the heating

vessel, X. 15, 9. 10 [sad sit].
gharm-in, a. heated, vii. 103, 8.
ghas eat : root ao. 3. pi. dksan, x. 15, 12

[= a-gh(a)s-an].
gha, enc. emphasizing pel., iv. 51, 7

[180].
ghf-ni, f. heat, ii. 38, 6 [ghr = hr be hot],
ghr-td, (pp.) n. clarified butter, ghee, i. 85,

3 ; ii. 33, 11. 14 ; v. 11, 3 ; 83, 8 [ghr

be hot].
ghrt^-nirnij, a. (Bv.) having a garment

of ghee, ii. 35, 4 [nir-nij, f. splendour

from nis out + nij wash].
ghrtd-pratika, a. (Bv.) butter-faced, v.

11,1 [pratika, n. front from praty6.nc

turned towards].
ghrtd-vant, a. accompanied ivith ghee, iii.

59, 1 ; abounding in ghee, x. 14, 14.
ghfs-vi, a. impetuous, i. 85, 1 [ghrs = hrs

be excited].
gho-r^, a. terrible ; n. magic power, v. 34,

14.
ghos-a, m. sound, x. 168, 1. 4 [ghus

make a noise].

Ca, enc. pel. and, i. 160, 2. 8 ; ii. 33,

132 ; 35, 6. 8 ; iv. 50, 10 ; v. 11, 5 ;

vii. 86, 1 ; x. 14, 7. 9. 14 ; 34, 11 ; 90,

2. 3. 7. 8. 10 ; if, viii. 48, 2 ; x. 34, 5 ;

ca-ca, i. 35, 11 ; iv. 51, 11 ; x. 14, 3.

11 ; 15, 3. 132 ; 90, 13 [Av. ca, Lat.

qu£ ' and ' ; cp. 180].
cakr-d, n. wheel, vi. 54, 8 ; vii. 63, 2 [Gk.

kvkXo-s, Anglo-Saxon hiveowol],
caks, see II. cdste [reduplicated form

of kas = kas shine: — ca-k(a)s].

caksuj

232

fjas

abhi- regard, iii. 59, 1 ; vii. 61, 1.
prd-, cs. caksdya illumine, viii. 48, 6.
vi- reveal, x. 34, 13.
caks-u, n. eye, x. 90, 18 [caks seel.
cdks-us, n. eye, vii. 61, 1 ; 68, 1 [caks

.see].
cat hide (intr.), I. P. catati ; cs. catdya

drive away, ii. 33, 2.
catur-aksa, a. (Bv. ) /owr-ei/ecZ, x. 14, 10.

11 [aksd = d,ksi eye].
catus-pad, a. (Bv.) four-footed, iv. 51,

5 [catiir /bur, Lat. quathior, Go.

^(i?(;or].
catvarimsa, ord., f. i, fortieth, ii. 12, 11.
ca-nd, pel. aw(i nof, vii. 86, 6.
candra-mas, m. moon, x. 90, 13 [K. cd.

bright (cand.ra) moon (mas)].
car /are, I. carati, -te, iv. 51, 6. 9 ; viii.

29, 8; x. 14, 12; 168, 4.
' abhi- bewitch, x. 34, 14.
a- approach, iv. 51, 8.
prd- go forward, enter, viii, 48, 6.
abhi sam- come together, viii. 48, 1.
card,-tha, n. motion, activity, iv. 51, 5

[car /are].
cdr-ant, pr. pt. ivandering, x, 34, 10 ;

faring, x. 135, 2.
car-i-tra, n. leg, viii. 48, 5 [car move],
cdr-man, n. sJcin, hide, i. 85, 5 ; vii.

63, 1.
carsani-dhf-t, a. (Tp.) supporting the folk,

iii. 59, 6 [carsani, a. active, f, folk

+ dhr-t sup-porting^.
ca-ru, a. dear, ii. 35, 1 1 [can gladden ; Lat.

cd-rU'S ' dear'],
ci-kit-vams, red. pf. tvise, vii. 86, 3

[cit think'].
cit perceive, I. catati, -te ; pf. cik6ta, i.

35, 7 ; sb. ciketat, i. 35, 6 ; cs. citdya

stimulate, iv. 51, 3 ; cet6.ya cause to

think, vii. 86, 7.
a- observe : pf. ciketa, vii. 61, 1.
cit-ra, a. brilliant, iv. 51, 2 ; n. marvel,

vii. 61, 5.
citrd-bhanu, a. (Bv. ") of brilliant splendour,

i. 35, 4; 85, 11.
citr^-sravas, a. (Bv.) having brilliant

fame ; spv. -tama of most brilliant fame,

i. 1, 5 ; bringing most brilliaiii fame, iii.

59, 6.
cid, enc. pel. just, even, i. 85, 4. 10 ; ii.

12, 8. 13. 15 ; 83, 12 ; vii. 86, 1. 3. 8;

x. 84, 82 ; 127, 5 [Lat. quid'].
cekit-ana, int. pr. pt. famous, ii. 33, 15

[cit perceive].

cod-i-tf, m. furtherer, ii. 12, 6 [cud

impel].
cydv-ana, a. unstable, ii. 12, 4 [cyu move].
cydv-ana, m. name of a seer, vii. 71, 5

[pr. pt. of cyu move]. \,

cyu loaver, fall, I. cydvate. "^T

prd-, cs. cyavdpya overthrow, i. 85, 4.

Chand seem, II. P. chdntti ; pf. ca-
chdnda, vii. 63, 3 ; seem good, please,
3. s. s ao. dchan, x. 34, 1.

chand-as, n. metre, x. 14, 16 ; 90, 9.

chaya, f. shade, ii. 33, 6 [Gk. ckuX].

Jdrgat, n. world, i. 35, 1 [pr. pt. of ga go].

jdgm-i, a. nimble, speeding, i. 85, 8 [from
red. stem jag(a)m of gam go].

jajn-ana, pf. pt. A. having been born, x.
14, 2 [jan generate].

jan generate, create, I. janati ; pf. jajana,
i. 160, 4 ; ii. 12, 8. 7 ; 35, 2 ; jajnir^
loere born, x. 90, 9^. 10 ; is ao. ^jani-
sta has been born, iii. 59, 4 ; v. 11, 1 ;
red. ao. ajijanas hast caused to grow, v.

83, 10 ; cs. janaya gfmera^e, ii. 35, 13;
X. 135, 5 [Old Lat. gen-b ' generate' ;
Gk. ao. €-y(v-6-fiT)v]._

pr^- be. prolific, IV. A. jaya, ii. 33, 1 ;

35, 8.
jan-a, m. mankind, ii. 35, 15 ; iii. 59, 9 ;

iv. 51, 1 ; V. 11, 1 ; pi. me?i, people, i.

35, 5 ; ii. 12, 1-14 ; iii. 59, 1. 8 ; iv.

51, 11 ; vii. 49, 3 ; 61, 5 ; 68, 2. 4 ; x.

14, 1 [jan generate ; cp. Lat. gen-us,

Gk. -ytu-os, Eng. kin].
jandy-ant, cs. pr. pt. generating, i. 85, 2.
jdn-i, f. icoman, i. 85, 1.
jan-i-man, n. birth, ii. 35, 6.
jan-us, n. generation, vii. 86, 1 [jan

generate].
jdy-ant, pr. pt. conquering) m. victor, x.

84, 7 [ji conquer].
jdr-ant, pr. pt. aging, old, x. 34, 3 [jf

roaste away ; Gk. ytp-ovr- ' old man '].
jar-ds, m. old age, vii. 71, 5 [jf waste

away ; cp. Gk. yfjpas * old age *].
jar-i-tf, m. singer, ii. 33, 11 [jr sing].
jdlasa, a. cooling, ii. 33, 7.
jalasa-bhesaja, a. (Bv.) having cooling

remedies, viii. 29, 5 [bhesajd, ii.

remedy].
jdlp-i, f. idle talk, chatter, viii. 48, 14

[jalp chatter].
jas be exhausted, I. jdsa ; pf. ipv. jajastdm

iveaken, iv. 50, 11.

ja]

233

[tan

ja &e born, IV. A, jayate is born, v. 11, 3 ;

83, 4 ; X. 90, 5 ; jayase art born, v. 11,

6 ; ipf. djayata was born, x. 90, 9. 12.

132 . 129, 3 ; 135, 6 ; djayanta, x. 90,
^10.
jagr-vi, a. watchful, v. 11, 1 ; stimulating,

X. 34, 1 [from red. stem of 2. gr

wake].
ja-td, pp. born, ii. 12, 1 ; x. 90, 5. 7 ;

168, 3; = finite vb., were born, x. 90,

10. 13 ; n. what is born, ii. 33, 3 [ja be

horn].
jata-vedas, a. (Bv.) having a knowledge of

beings,-x.l6, 12. 13 [v6d-as,n. knowledge

from vid knoiv].
jan-u, n. knee, x. 15, 6 [Gk. yov-v, Lat.

^ genu, Go. Miiu, Eng. knee].
jaya-mana, pr. pt. being born, iv. 50, 4

[ja be born].
ja-ya, f. wife, x. 34, 2. 4. 10. 11. 13 [ja

be born],
jar-in-i, f. courtesan, x. 34, 5 [having

paramours: jard].
Jahus-a, m. name of a protege of the

A^vins, vii. 71, 5.
ji conquer, I. jdyati ; ft. jesyami, x. 34,

6 ; ps. jiyate, iii. 59, 2 [when ac-
cented this form appears in_the RV.

as jfyate, i. e. it is then pr. A. of jya

overpower].
VI- conquer, ii. 12, 9.
sdm- ivin, iv. 50, 9.
jigi-vams, red. pf. pt. having conquered,

ii. 12, 4 ; x. 127, 8 [ji conquer],
jihmi,, a. transverse = athwart, i. 85, 11;

prone, ii. 35, 9.
jird,-danu, a. (Bv.) having quickening

gifts, V. 83, 1.
jiv-d,, n. living ivorld, iv. 51, 5 [Lat.

vw-o-s].
jivds-e, dat. inf. to live, viii. 48, 4 ; with

prd, to live on, x. 14, 14.
jus enjo7j, VI. jusa, vii. 71, 6 ; 86, 2 ; x.

15, 4. 13 ; pf. sb. jujusan, vii. 61, 6 ; is

ao. sb. josisat, ii. 85, 1 [cp. Gk. yevcJ,

Lat. gus-tus. Go. kiusan, Eng. choose].
jus-and, pr. pt. A. enjoying, viii. 48, 2.
jtis-ta, pp. (with shifted accent) accept-
able, iii. 59, 5 [jus enjo7j].
ju, IX. P. junati speed, vii. 86, 7.
jr, I. A. jdra awake, be active, iv. 51, 8.
j6ha-mana, pr. pt. A. gasping, x. 15, 9

[jeh gasp].
jna knoiv, IX. janati, x. 34, 4 [cp. Gk.

€-yv(i}-v, Lat. co-gno-sco, Eng. know].

vi-, ps. jnaydte be distinguished, iv,

51 , 6.
jma, f. eartli, gen. jmas, iv. 50, 1.
jya- yams, cpv. more, x. 90, 3 ; elder, vii.

86, 6 [jya overpower ; Gk. jStd ' force '].
jy6-stha, spv. highest, ii, 35, 9 ; chief, vii.

86, 4 [spv. of jya].
jyot-is, n. light, iv. 50, 4 ; 51, 1 ; viii.

48, 3 ; x. 127, 2 [jyut = dyut shine].

Td, dem. prn., that ; he, she, it ; n. td,d
that, i. 1, 6 ; 35, 6 ; 154, 2. 5. 6 ; ii.
35, 11. 15 ; iv. 51, 10. 11 ; vii. 86, 2.
3. 4 ; 103, 5. 7 ; X. 34, 12. 13 ; 90, 12 ;
129, 2. 3. 4 ; 135, 5 ; m. A. tdm him,
ii. 33, 13 ; 35, 3. 4 ; iv. 50, 1. 9 ; vi.
54, 4 ; that, x. 90, 7 ; 135, 4 ; I. t^na
ivith it, viii. 29, 4. 10 ; ivith him, x. 90,
7 ; I. f. tdya iviih that, i. 85, 11 ; D.
tasmai to him, iii. 59, 5 ; iv. 50, 8^ ;
X. 34, 12 ; for him, x. 135, 2 ; to that,
viii. 48, 12. 13 (= as such) ; x. 16,8, 4 ;
for that, viii. 48, 10 ; ab. tsismad /rom
him, X. 90, 5. 8. 9^. 10^ ; than that, x.
129, 2 ; G. tasya of him, ii. 35, 9 ; iii.
59, 4 ; of that, viii. 48, 8 ; x. 15, 7 ; du.
m. tdu these two, x. 14, 12 ; f. t6 these
two, i. 160, 1. 5; D. tabhyam to those
two, X. 14, 11 ; pi. N. m. t6 they, i. 85,
2. 7. 10 ; viii. 48, 5; x. 15, 3. 53. 12.
13 ; those, x. 15, 1 ; 90, 16; = as such,
X. 15, 4. 7 ; f. tas they, iv. 51, 8 ; those,
iv. 51, 72. 9 ; vii. 49, 1. 2. 3. 4 ; n. ta
those, i. 154, 6 ; ii. 33, 13 ; x. 14, 16 ;
tani those, i. 85, 12 ; x. 90, 16; A. tan*
those = that, x. 90, 8 ; I. t^bhis with
them, i. 35, 11 ; x. 15, 8. 14 ; f. tabhis
ivith them, x. 168, 2 ; G. t^sam of them,
x. 14, 6 ; L. tasu in them, ii. 33, 13,

tarns shake.
abhi- attack : pf. tatasr€, iv. 50, 2.

tatan-vams, pf. pt. having spread, vii.
61, 1 [tan stretch].

td-tas, adv. thence, x. 90, 4 ; so, x. 135, 6
[prn. root t&].

t£-tra, adv. there, x. 34, 13 [prn. root
ti,].

td-tha, adv. thus, x. 90, 14 [prn. root

ta-danim, adv. then, x. 129, 1 [prn. root
U].

tan extend = perforin, VIII. tanoti ; ipf.
dtanvata, x. 90, 6 [cp. Gk. Tawjuai
'stretch', Lat. tendo 'stretch'].
abhi- extend over : red. pf. sb., i. 1 60, 5.

tanaya]

234

[trisadhastha

dva- slacken (A.), ii. 33, 14.
a- extend to (ace), i. 35, 7.
dnu a- extend over, viii. 48, 13.
t6,n-aya, ii. descendant, ii. 33, 14 [tan

tan-u, f. body, i. 85, 3 ; ii. 35, 13 ; iv.

51, 9 ; viii. 48, 9 ; x. 14, 8 ; 15, 14 ;

34, 6 ; self, vii. 86, 2. 5 (pi.) [tan

stretch : cp. Lat. ten-u-i-s, Gk. rav-v-,

Eng. thm'].
tanv-and, pr. pt. A. performing, x. 90, 15

[tan extend^.
tap burn, I. tapa ; pf. tatapa = it pains,

X. 34, 11 ; ps.tapyate, is distressed, x.

34, 10 [cp. Lat. tep-ere 'be warm '].
tdp-ana, a. burning, x. 34, 7 [tap burn'].
tap-as, n. heat, x. 129, 3 [Lat. tep-or].
tap-ta, pp. heated, vii. 103, 9 [tap buni].
tdm-as, n. darkness, iv. 50, 4; 51, 1. 2.

3 ; vii. 63, 1 ; 71, 5 ; 127, 2. 3. 7 ; 129,

3^ [tarn faint].
tdmis-ic-T, f. jMioer of darkness, viii. 48,

11 [tamis -^ tdmas + ic — i-anc].
tar-dni, a. speeding onward, vii. 63, 4 [tf

cross],
td-rhi, adv. then, x. 129, 2 [pni. root

td].
tava, gen. (of. tvam) of thee, i. 1, 6 ; vi.

54, 9 ; viii. 48, 8 [Av. tava, Litli.

tave],
tav-ds, a. mighty, ii. 33, 3 ; v. 83, 1 [tu

be strong],
tavds-tama, spv. mightiest, ii. 33, 3,
tdv-is-i, f. might, i. 35, 4 [tdvis = tdv-

as, n. might],
tdskara, m. thief, viii. 29, 6.
tasthi-vams, pf. pt. act. having stood, ii.

35, 14 [stha stand],

tapay-isnu, a. causing to burn, x. 34, 7

[from cs. of tap burn],
^ tay-u, m. thief, vii. 86, 5 [= stayu ; cp.

ste-nd thief],
tig-md, a. sharp, viii. 29, 5 [tij be sharp].
tirasc-ina, a, across, x. 129, 5 [tirds].
tir-ds, prp. across, vii. 61, 7 [tf cross;

Av. tard ; cp. Lat. trans = ' crossing',

N. pr. pi.],
tisf, nm. f. of tri three, N. tisrds, i. 35,

6 ; ii. 35, 5.
tu, pel. indeed, vii. 86, 1 [pin. root tu

in tu-dm].
**^ tuch-yd, n. void, x. 129, 3.

tubhya, D. (of tvdra) to thee, v. 11, 5 [cp.

Lat. tibi].
tubhyam, D. (of tvdm) for thee, iv. 50,

3 ; v. 11, 5 ; (angry) with thee, vii. 86,
S ; = by thee, vii. 86, 8.

tur-d, a. eager, vii. 86, 4 [tur == tvar

S2)eed],
tuvi-jata, pp. high-born, iv, 50, 4 [tuvi

from tu be strong],
tuvis-mant, a. mighty, ii. 12, 12[tuv-is,

n. might from tu be strong],
trp be pleased, IV. P. trpnoti ; cs.

tarpaya satisfy, i. 85, 11 [cp. Gk.

Tepiroj],
trs thirst, IV. trsya ; pf. tatrsur, x. 15,

9 [cp. Gk. repaofxai 'become dry ', Lat.

torreo ' scorch ', Eng. thirst].
trs-ndj, a. thirsty, i. 85, 11.
trsya-vant, a. thirsty, vii. 103, 3 [trsya

thirst].
tf cross, VI. tira.
pra- extend, increase (f&mi\y), vii. 61, 4 ;

prolong (life), 103, 10 ; is ao., viii. 48,

4. 7. 11.
vi- run counter to (ace), x. 34, 6.
te, eiic. dat. (of tvam), to thee, ii. 33, 1 ;

iii. 59, 2 ; viii. 48, 13; x. 127, 8; for

thee, iv. 50, 3 ; gen. of thee, i. 35, 11 ;

ii. 12, 15 ; 33, 7. 11 ; v. 11, 3; vi. 54,

9 ; viii. 48, 6. 7. 9 ; x. 14, 5. 11 ; 127,

4 [Av. ioi, Gk. rol].

tok-a, m. offspring, children, ii. 33, 14 ;

vii. 63, 6.
tmdn, self, vii. 63, 6 [cp. atman].
tyd, dem. prn,, n. tydd that, iv. 51, 1 ;

pi. tya those, viii. 48, 11.
tras tremble, I. trasa [Gk. r^to;, Lat.

terreo ' frighten '].
nis- speed away, \'iii, 48, 11.
tra protect, IV. A. trdyate ; s ao. op.,

vii. 71, 2.
tra-tr, a. p^-otecting, viii. 48, 14 [tra

protect],
tri, nm. three, i. 35, 8 ; 154, 2. 3. 4 ; viii.

29, 7 [Gk. rpt-, Lat. tri-, 01. tri, Eng.

three].
tri-kadruka, m. pi. three Soma vats, x.

14, 16 [kadrii, f. Soma vessel].
tri-dhatu, a. (Bv.) having three parts,

threefold, i. 85, 12 ; 154, 4.
tri-pancasd, a. consisting of three fifties,

X. 34, 8.
tri-pad, a. {^\.) consisting of three-fourths,

X, 90, 4 ; m. three-fourths, x. 90, 3.
tri-vandhurd, a. three-seated, vii. 71, 4.
tri-sidhasthd, a. (Bv.) occupying three

seats, iv. 50, 1 ; n. threefold abode, v. 11,

2 [sadhd-3tha, n. gathering-place].

tristubhl

235

[durita

tri-stiibh, f. name of a metre, x. 14, 16.
tri-s, adv. thrice, x. 90, 11 [Gk. rpis].
tre-dha, adv. in three ivays, i. 154, 1.
tvdks-iyams, cpv. most vigorous, ii. 33, 6.
tvdd, ab. (of tvdm) than thee, ii. 33, 10.
tv6.m, prs. pin. ihou~, i. 1, 6 ; 35, 8 ; ii.

33, 12 ; viii. 48, 9. 13. 15^ ; x. 15, 12'^.

13.
Tvds-tr, m. name of the artificer god,

i. 85, 9 ; cp. viii. 29, 3 [tvaks = taks

fashiori].
tva, enc. A. (of tvdm) thee, i. 1, 7 ; ii.

33, 4 ; V. 11, 3 ; vii. 86, 4 ; x. 14, 4.
tva-datta, pp. (Tp. cd.) given by thee, ii.

33, 2.
tvam, prs. prn. A. (of tvdm) thee, v. 11,

5. 62.
Ives-d, a. terrible, ii. 33, 8. 14 [tvis be

agitated],
tvesd-samdrs, a. (Bv.) of terrible aspect,

i.*85, 8'.
tvota, pp. (Tp.) aided by thee, iii. 59, 2

[tva inst. +uta, pp. of a.v favour].

Ddks-a, m. ivill, vii. 86, 6 ; might, viii.

48', 8 [daks be able].
ddks-ina, a. right, vi. 54, 10 [cp. Gk.

5e£to -s, Lat. dexter].
daksina-tds, adv. to the south, x. 15, 6.
ddd-at, pr. pt. giving, vii. 103, 10 [da

give].
dddhat, pr. pt. bestowing, i. 35, 8 ; with

a (following), x._34, 6 [dha fut],
dddh-ana, pr. pt. A. committing, assum-
ing, i. 35, 4 ; ii. 12, 10 ; = going, x. 15,

10 [dha. put].
ddm-a, m. house, i. 1, 8 ; ii. 35, 7 [Gk.

Sofio-s, Lat. domu-s].
dfi,sa, nm. ten, x. 34, 12 [Gk. 5t/fa,

Lat. decern, Eng. ten].
dasanguld, length of ten fingers, x. 90, 1

[ddsa + aiiguli finger].
Ddsa-gv-a, m. an ancient priest, iv.

51, 4 [having ten cows : gu = go],
dds-yu, m. non-Aryan, ii. 12, 10 [das

lay ivaste],
dah burn, I. d^ha.
nis- burn up, x. 34, 9.
1. da give. III. daditi, ii. 35, 10 ; x. 14,

9 ; ao, Mat, vii. 103, 10^ ; ipv. 3. du.

datam, x. 14, 12 ; s ao. op. disiya, ii.

33, 5 [cp. Gk. SiSoj/xt, Lat. dd-re].
&n\i- forgive, ii. 12, 10.
a- take, ii. 12, 4.
pdra- abandon : ao. inj., viii. 48, 8.

pdri- give over to : ipv. dehi, x. 14,

11.
pr6,- present : root ao. ddas, x. 15, 12.
2. da divide, TV. ddya ; wield, ii. 33, 10.
dadrhand, pf. pt. A. steadfast, i. 85, 10

[drh make firm].
da-tf, m. giver, ii. 33, 12.
Danu, m. son, of Ddnu, a demon, ii. 12,

11.
da-man, n. ro/je, viii. 86, 5 [3. da bind],
das-vams, pf. pt. ivorshipping, m. wor-
shipper, i. 1, 6 ; 85, 12 ; vii. 71, 2 ; x.

15, 7 [das honour].
das-a, a. non-Aryan, ii. 12, 4 [das be

hostile] .
das-a, m. slave, vii. 86, 7.
didfk-su, adv. •ioith a desire to see = find

out, vii. 86, 3 [from ds. of drs see].
div, m. sky, A. divam, iii. 59, 7 ; G.

divds, iv. 51, 1. 10. 11 ; v. 83, 6 ; vii.

61, 3; 63, 4; x. 15, 14; 127, 8; L.

divi, i. 85, 2 ; v. 11, 3 ; viii. 29, 9 ;

X. 90, 3 [Gk. Alfa, Aifos, Aifi].
div play, IV. divya, x. 34, 13.
div-a, adv. by day, vii. 71, 1. 2 [w. shift

of accent for div-a].
divi-spfs, a. touching the sky, v. 11, 1 ;

X. 168, 1 [divi L. of div + sprs

touch].
dive-dive, Ic. itv. cd. every day, i. 1,

3. 7 [L. of diva day],
div-ya, a. coming from heaven, divine, vii.

49, 1 ; 103, 2 ; x. 34, 9 [div heaven].
dis, f. quarter (of the sky), i. 85, 11 ; x.

90, 14 [6.ispoinf\.

1. dlfly, IV. diya.

pdri- fly around, ii. 35, 14 ; v. 83, 7.

2. di shine : pf. didaya, ii. 33, 4.
didi-vams, pf. pt. shining, ii. 35, 3. 14

[di shine].
didivi, a. shining, i.l, 8 [dl shine].
didhy-ana, pr. pt. A. pondering, iv. 50,

1 [dhi think].
dip shine, IV, A. dipya.
sdm- inflame : red. ao. inj. didlpas,viii.

48, 6 [cp. di shine].
diy-ant, pr. pt. flying, vii. 63, 5 [dlfly].
dirghd, a. long, i. 154, 3 ; x. 14, 14 [Gk.

bo\ix6-f].
dirgha-sru-t, a. heard afar, vii. 61, 2

[sru hear + 1].
du go : is ao, sb. davisani, x. 34, 5.
dudhrd, a. fierce, ii, 12, 15.
dur-i-tfi,, (pp.) n. faring ill, hardship, i.

35, 3 [dus ill + pp. of i go].

durga]

236

[dha

dur-ga, n. hardship, vii. 61, 7 [dus + ga

- gam go].
dur-mati, f. ill-will, ii. 33, 14 [dus ill

+ mati thoughf].
duvas-ya, den. present wifh (inst.), x. 14,

1 [diivas, n. gift].
dus-kft, m. evil-doer, v. 83, 2. 9 [dus

+ kr do + t].
du-stuti, f. ill praise, ii. 33, 4 [dus ill

+ stuti praise],
duh milk, II. P. dogdhi ; s ao. duk-

sata, with two ace, i. 160, 3,
duh-i-tf, f. daughter, iv. 51, 1. 10. 11 ;

X. 127, 8 [Gk. 6vya.T7]p, Go. dauhtar].
du-dabha, a. (Bv.) hard to deceive, vii.

86, 4 [dus + dabha deception].
du-td, m. messenger, v. 11, 4 ; 83, 3 ; x.

14, 12.
durad, ab. adv. from far, iii. 59, 2 ; v.

83, 3 [du-rd, a. far].
dure-artha, a. (Bv.) whose goal is distant,

vii. 63, 4.
dr pierce, int. dardarsi, ii. 12, 15.
df-ti, m. water-skin, v. 83, 7 ; vii. 103, 2

[dr split; cp. Gk. Sepoj, Eng. i'ear].
drs see : pf. dadrse is seen, vii. 61, 5.
drsdye, dat. inf. to see, x. 14, 12.
drs-tvaya, gd. having seen, x. 34, 11.
drh ynakefirm, I. P. dfmha ; ipf. ddrm-

'hat, ii. 12, 2.
dev-a, m. god, i. 1, 1. 2. 4. 5 ; 35, 1. 2.

32. 8. 10. 11 ; 160, 1. 4 ; ii. 12, 1^ ; 33,

15 ; 35, 5. 15 ; iii. 59, 6. 8. 9 ; iv. 50,

9; V. 11, 2; vii. 61, 1. 7; 63,1.3;

86, 72; viii. 29, 2. 3. 7; 48, 3. 9.

14; X. 14, 32. 7. 14; 15, 10. 12 ; 34,

8 ; 90, 6. 7. 15. 16^ ; 129, 6 ; 135, 1 ;

168, 2. 42 [celestial from div heaven].
deva-tra, adv. among the gods, x. 15, 9.
deva-mand, n. abode of the gods. x.

135, 7.
deva-yu, a. devoted to the gods, i. 154,

5.
deva-vandd, a. god-praising, x. 15, 10

[vand greet].
devd-hiti, f. divine order, viii. 103, 9

[deva god + hi- ti, f. impulse from hi

impel] .
dev-i, f. goddess, i. 1 60, 1 ; ii . 35, .5 ; iv.

51, 4. 5. 8. 11 ; vii. 49, 1. 2. 3. 4 ; x.

127, 1. 2. 3 [f. of dev-d god].
dosa-vastr, m. (Tp.) illuminer of gloom,

i. 1 , 7 [dosa evening + vas-tr from vas

shine],
ddiv-ya, a. divine, i. 35, 5 ; viii. 48, 2 ;

coming from the gods, ii. 33, 7; n.

divinity, ii. 35, 8 [from devd god].
Dyava-prthivi, du. (Dv.) Heaven and

Earth, 1. 35, 9 ; 160, 1. 5 ; v. 83, 8 ;

viii. 48, 13 ; the parts of tlie cd.

separated, ii. 12, 13.
dyu-md.t, adv. brilliantly, v. 11, 1 [n. of

dyu-m^nt, a. bright^.
dyu-mna, n. wealth, iii. 59, 6.
dyo, m. heaven, N. dydus, iv. 51, 11 ; x.

90, 14 ; ace. dyam, i. 35, 7. 9 ; 154, 4 ;

ii.l2, 2.12; iii. 59, 1; N. pi. f. dyavas,

i. 35, 6 [Gk. Zfus, Zrjv, Lat. diem].
dyot-ana, a. shining, viii. 29, 2 [dyut

shine].
drdv-ina, n. loealth, iv. 51, 7 [movable

property, from dru run],
dru run, I, drava.

ati- run past (ace), x. 14, 10.
drug-dhd, n. misdeed, vii. 86, 5 [pp. of

druh be hostile],
druh, f. malice, ii. 35, 6 ; m. avenger, vii.

61, 5.
dva, nm. two, i. 35, 6 ; viii. 29, 8. 9 [Gk.

dvoj, Lat. duo, Lith. dii, Eng. two],
dvadasa, a. consisting of twelve, m. twelve-
month, vii. 103, 9.
dvar, f. du. door, iv. 51, 2 [cf. Gk. Ovpa,

Lat. fores, Eng. door ; perhaps from

dhvrctosewith loss of aspirate through

influence of dva two, as having two

folds].
dvi-ta, (inst.) adv. {doubly) as well, vii.

86, 1 [dvi two].
dvi-pad, a. (Bv.) ttvo-footed, iv. 51, 5

[Gk. Si-TTod-, Lat. bi-ped-].
dvis hate, II. dv^sti, x. 34, 3.
dv6s-as, n. hatred, ii. 33, 2 [dvis hate],

Dhan-a, n. ivealth, money, iv. 50, 9 ; x.
34, 10. 12.

1. dhdn-van, n. ivaste land, i. 35, 8;
desert, v, 83, 10.

2. dhdn-van, n. bow, ii. 33, 10.
dham blow, I. P. dhdmati, ps. dham-

ydte, X. 135, 7.
vi- blow asunder, iv, 50, 4.
dhdm-ant, pr. pt. blonring, i. 85, 10.
dhdr-man, n. ordinance, law, i. 160, 1 ;

X. 90, 16 [that which holds or is

established : dhr hold].
1. d\xB,pat, III. dddhati, v. 83, 1 ; supply

with (inst.), ii. 35, 12 ; bestour, ipv.

dhehi, x. 14, 11 ; dhattd, i. 85, 12 ;

ii. 12, 5 ; x. 15, 7 ; dadhata, x. 15, 4.

2. dha]

237

[nas

7 ; dadhatana, x. 15, 11 ; dhattam,
iv. 51, 11 ; dadhantu, vii. 63, 6 ; per-
form, ipf. dhatta, i. 85, 9 ; bestow, s
ao. sb. dhasathas, i. 160, 5 ; establish,
pf. dadh6, X. 129, 7 ; ds. desire to
bestow, didhisanti, ii. 35, 5 ; support,
didhisami, ii. 35, 12 [Gk. ti9t}/j.i].
adhi- put on (ace.) : pf, dadhire, i. 85,

2 ; ao. drdhita, x. 127, 1.
a- deposit, root ao. sb. dhas, v. 83, 7.
ni- deposit, root ao. dhatam, vii. 71, 5 ;

ps. ao. d-dhayi, viii. 48, 10.
pari- put around, vi. 54, 10.
pr^- put from (ab.) into (Ic), vii. 61, 3.
vi- impose : pf. dadhur, iv. 51, 6 ; divide,

ipf. ddadhur, x. 90, 11.
canas- accept gladly, ii. 35, 1.
purds- place at the head, appoint Purohita :
pf. dadhire, iv. 50, 1.
2. dha suck, IV. P. dhdya, ii. 33, 13 ;

35, 5.
dha-man, n. power, i. 85, 11 ; ordinance,

vii. 61, 4 ; 63, 3 '[dha, put, establish'].
dharayat-kavi, a. (gov.) supporting the
sage, i. 160, 1 [dhariyat, pr. pt. cs. of
dhr hold],
dha-ra, f. stream, i. 85, 5 ; v. 83, 6 [dhav

run].
dhisdna, f. bowl, i. 160, 1.
dhi, f. thought, i. 1, 7 ; iv. 50, 11.
dhi think. III. didhye.

a- think to oneself, a- didhye, x. 34, 5.
dhi-ra, a. thoughtful, viii. 48, 4 ; ivise, i.
160, 3 ; intelligent, vii. 86, 1 [dhi
think].
dhuneti, a. (Bv.) having a resounding

gait, iv. 50, 2 [dhuna + iti].
dhur, f. pole (of a car), vii. 63, 2 ; viii.

48, 2.
dhii-md, m. smoke, v. 11, 3 [dhii agitaie ;

Gk. 6vfx6-i, Lat. fumu-s],
dhiir-ti, f. malice, viii. 48, 3 [dhvr

injure].
dhr support, fix fi,rmly : pf. dadhara, i.

154, 4 ; iii. 59, 1.
dhrs-nu, n. adv. forcibly, x. 34, 14 [dhrs

be bold, dare],
dhe-nu, f. cow, i. 160, 3 ; ii. 35, 7 [yield-
ing milk : dhe = dha suck].
dhru-ti, f. seduction, vii. 86, 6 [dhru
= dhvr injure],

1. N&, pel. as, like, i. 35, 6; 85, 1.
7. 82 ; 154, 2 ; ii. 33, 11 ; iv. 51, 8 ; vii.
61, 2 ; 63, 5 ; 86. 52. 7 ; 103, 2\ 3. 7;

viii. 48, 5. 6 ; x. 127, 4. 8 ; 168, 2

[180].
2. na, neg. pel. not, ii. 12, 5. 9. 10 ; 33, 9.

10. 152 ; 35, 62 ; iii. 59, 2< ; iv. 51, 6;

vi. 54, 33. 4. 9 ; vii. 61, 5^ ; 63, 3 ; 86,

6 : 103, 8 ; viii. 48, 10 ; x. 14, 2 ; 15,

132 ; 34, 2-5. 12 ; 129, 1<. 2. 72 ; 168,

3. 4 [180].
nakt-am, ace. adv. by night, vii. 71, 1.

2 ; X. 34, 10 [stem nakt, cp. Lat. nox

-= noct-s].
na-ksatra, n. star ; day-star, vii. 86, 1

[ndk night + ksatr^ dominion = ruling

over night].
nad-i, f. stream, ii. 35, 3 [nad roar].
iia-pat, m. son, ii. 35, 1. 2. 3. 7. 10.

13 ; grandson, x. 15, 3 [Lat. nepot-

* nephew '].
naptr, m. (weak stem of n^pat) son :

gen. naptur, ii. 35, 11 ; dat. naptre,

ii. 35, 14 [na-pitr having no father

— * nephew ', ' grandson '].
nabh-as, n. sky, v. 83, 3 [Gk. vicjyos,

OSl. nebo].
nam bend, I. nama ; A : ii. 12, 13 ; iv.

50, 8 ; before (dat.), x. 34, 8 ; int. nan-

namiti bend low, v. 83, 5.
prdti- bend towards : pf. nanama, ii.

33, 12.
nam-as, n. homage, i. 1, 7 ; ii. 33, 4. 8 ;

35, 12 ; iii. 59, 5 ; iv. 50, 6 ; v. 83, 1;

vii. 61, 6 ; 63, 5 ; 86, 4 ; x. 14, 15 ; 15,

2 ; 34, 8 [nam bend].
namas-yd., den. adore, ii. 33, 8 [namas

homage].
namas-ya, a. adorable, iii. 59, 4.
ndr-ya, a. manly, i. 85, 9.
nd.v-a, a. neiv, iv. 51, 4 ; vii. 61, 6 ; x.

135, 3 [Gk. veo-s, Lat. novu-s, OSl.

novu, Eng. new].
Ndva-gv-a, m. an ancient priest, iv. 51,

4 ; pi. a family of ancient priests, x.

14, 6 [having nine coios : gu = go].
nd,v-yas, cpv. a. renewed, v. 11, 1 [Lat.

nov-ior].

1. nas be lost, TV. P. nasya ; ao. nesat,
vi. 54, 7.

2. nas reach, I. ndsa.
VI- reach, ii. S5, 6.

nds, f. night, vii. 71, 1.

nas-ta, pp. lost, vi. 54, 10 [nas be lost].

nas, prs. prn., A. us, i. 1, 9 ; 35, 112;

ii. 33, I. 2. 3. 5. 14 ; iv. 50, 11 ; vii.

61, 72 ; 63, 6 ; 71, 2. 4. 6 ; 86, 8 ; viii.

48, 6. 8. 15 c ; x. 14, 14 ; 15, 1. 6 ; 34,

nahj

238

[pathikrt

14 ; to us, X. 127, 4 ; D., i. 1, 9a ; 85,
12 ; 160, 5 ; ii. 33, 15 ; iv. 50, 2 ; v.
83, 5. 6 ; vi. 54, 5. 10 ; vii. 63, 6^ ;
vii. 86, 8 ; 103, 10 ; viii. 48, 8. 9. 12. 14.

15 a; X. 14, 2; 15,4; 34,14; 127,6;
135, 5 ; G. of us, ii. 33. 4. 13 ; v. 11, 4 ;
83, 6; vi. 54, 5 ; 86, 5 ; viii. 48. 4^. 7.
9 ; X. 14, 2. 6. 7 ; 15, 8 ; 135, 1.

nah bind, IV. ndhya.
sam- knit together : irr. pf. 2. pi. anaha,

viii. 48, 5.
na = na not, x. 34, 8.
naka, n . firmament, i. 85, 7 ; vii. 86, 1 ;

X. 90, 16.
nail, f. flute, x. 135, 7.
nath-itd, pp. distressed, x. 34, 3 [nath

seek aid^.
nadyi, m. son of streams, ii. 35, 1.
nadh-amana, pr. pt. A. seeking aid, suj)-

pliant, ii. 12, 6 ; 33, 6.
nana, adv. separately, ii. 12, 8.
nabhi, f. navel, x. 90, 14.
na-man, n. name, ii. 33, 8 ; 35, 11 ; vii.

103, 6 [Gk. ovofxa, Lat. nonien, Go.

namb, Eng. name~\.
nari, f. tvoman, ii. 33, 5 [from ndr

man'].
nasatya, m. du. epithet of the A^vins,

vii. 71, 4 [na + asatyd not untrue'].
ni-kft-van, a. deceitful, x. 34, 7 [ni doivn

+ kr do].
ni-eitd, pp. known, ii. 12, 13 [ni + ci

note],
ninyd, n. secret, vii. 61, 5.
ni-todin, a. piercing, x. 34, 7.
ni-dra, f. sleep, viii. 48, 14 [ni+dra

sleep ; cp. Gk. hap-davoj, Lat. dor-mio].
ni-dhi, m. treasure, viii. 29, 6 ; deposit,

X. 15, 5 [ni down -t- dhi — dh.h put].
ni-dhruvi, a. persevering, viii. 29, 3 [ni

+ dhriivi firm].
ni-pad^, m. valley, v. 83, 7 [ni doion

+ pada, m.foot],
nir-d,yana, n. exit, x. 135, 6 [nis out

+ dy-ana going : i go].
ni-vat, f. depth, x. 127, 2 [ni down].
ni-v6sani, a. cau,sing to rest, 1. 35, 1

[from cs. of ni + vis ca,use to turn in],
ni-satta, pp. with a, having sat down in

(Ic), x^. 15, 2 [ni + sad sit down].
ni-sdd-ya, gd. having sat down, ii. 35, 10 ;

x. 15, 6; with a, x. 14, 5.
ni-sinc-dnt, pr. pt. pouring down, v. 83,

6 [sic sprinkle].
niskd, m. necklace, ii. 33, 10.

nis-krta, n. appointed place, x. 34, 5 [pp.

arranged : nis out + kr make].
ni lead, I. n^ya ; 2. pi. ipv., x. 34, 4.

sdm- conjoin with (inst.), vi. 54, 1.
nic-a, adv. down, x. 34, 9 [inst. of nyanc

doivnward^.
nu, adv. now, i. 154, 1 ; ii. 33, 7 ; iv. 51,

9 ; X. 34, 142 . igg^ j . _ i^ter. pel.

pray? vii. 86, 2 [Gk. vv, 01. nu, OG.

nu].
nud push, VI. nudd, ; pf. 3. pi. A. nu-

nudre, i. 85, 10. 11.
prd- push away : pf. vii. 86,, 1.
nu, adv. = nu now, vii. 63, 6 [OG. nil],
nu-tana, a. present, i. 1, 2 [nil now].
nii-ndm, adv. now, iv. 51, 1 ; vii. 63, 4;

viii. 48, 3 ; x. 15, 2 [nil now].
nf, m. man, pi. N. nd,ras, i. 85, 8 ; 154,
'5 ; V. 11, 2. 4 ; vii. 103, 9 [Gk. du^p,

dvdpos].
nr-caksas, a. (Bv.) observer of men, viii,

48, 9. 15; X. 14, 11 [nr mart + caksas

look].
nr-pati, m. lord of men, vii. 71, 4.
nr-mna, a. manliness, valour, ii. 12, 1 [cp.

nr-mdnas manly].
ne-tf, m. guide, ii. 12, 7 [ni lead].
no = na + u also not, vi. 54, 3.
nau, f. ship, x. 135, 4 [Gk. vav-s, Lat.

ndv-i-s].
ny-anc, a. downward, v. 83, 7 [ni- down

+ -anc -ward].
ny-iipta, pp. throivn down, x. 34, 5. 9

[ni + vap strew].

Paks-in, a. winged, x. 127, 5 [paksa, m.

%ving].
pdc-ant, pr. pt. cooking, ii. 12, 14. 15

[pac cook, Lat. coquo for pequo, OSl. 3.

s. pecetii].
pdnca, nm. five, iii. 59, 8 [Av. pmica,

Gk. nfvre, Lat. qulrujue].
pdn-i, m. niggard, iv. 51, 3 [pan bar-
gain].
pat fly, I. pdta, x. 14, 16 ; cs. pataya

fall, V. 83, 4 [Gk. rrtT-f-rai flies, Lat.

pet-o].
pdt-i, m. lord, pi. N. pd,tayas, iv. 50, 6 ;

51, 10; viiL 48, 13 [Gk. irSai-^].
p6,th, m. path, viii. 29, 6 ; x. 14, 10 [cp.

Gk. Traro-?].
path-£, m. p<(th, i. 35, 11; x. 14, 7:

168, 3.
pathi-kft, m. path-maker, x. 14, 15 [kr-t

making : kr + determinative t].

pathiraksi]

239

[pinv

pathi-raksi, a. (Tp.) luatching the path,

X. 14, li.
path-ya, f. jpa</i, x. 14, 2.
pad fall, IV. A. pddya ; pp. papada, x.

34, 11.

iiVSb- fall dotvn, vi. 54, 3.
p^d, foot, du. ab. padbhyam, x. 90, 12.

14 [Gk. 7ro5-, L&t.ped-, Eng. foof].
pad-a, n. step, i. 154, 3. 4. 5. 6; ii. 35,

14 [pad walk ; Gk. -ned-o-v ' grovind '].
pad-vant, a. having feet, x. 127, 5.
pan-ayya, gdv. praiseivorfhy, i. 160, 5i

[pan admire]. "

pantha, m. path, i. 35, 11 ; vii. 71, 1 ;

x. 14, 1 [cp. Gk. ir6pTo-s~\.
panya-tama, spv. gdv. most highly to he

praised, iii. 59, 5 [panya, gdv. praise-
worthy : pan admire],
paprath-ana, pf. pt. A. spreading oneself,

iv. 51, 8 [prath spread].
pd-y-as, n. milk, moisture, i. 160, 3 [pi

swell].
par-a, si. farther, ii. 12, 8 ; higher, x. 15,

1 ; remote, x. 15, 10 [pr pass].
para-md, spv. a. farthest, iv. 50, 3 ; x.

14, 8 ; 129, 7 ; highest, i. 154, 5. 6 ; ii.

35, 14 ; iv. 50, 4.

par-ds, adv. far away, ii. 35, 6 ; beyond,

X. 129, 1. 2.
pards-tad, adv. from afar, vi. 54, 9 ;

above, x. 129, 5.
para-y£nt, pr. pt. departing, x. 34, 5

[jp&ra, away, Gk. Tre/jct beyond, +i go],
para- vat, f. distance, i. 35, 3 ; iv. 50, 3.
pdri, prp. round ; with ab. from, ii. 35,

10 ; X. 135, 4 [Av. pairi, Gk. vtpi].
pari-dhi, m.pl. sticks enclosing the altar,

X. 90, 15 [pdri round + dhi reduced

form of dha put].
pari-bhu, a. being around, encompassing

(ace), i. 1, 4 [bhii be].
parivatsar-ina, a. yearly, vii. 10, 8

[pari- + vatsard, m. complete year].
pari-skrta, pp. adorned, x. 135, 7 [pari

round + skr = kr make = put].
pareyi-vams, red. pf. pt. having passed

aivay. x. 14, 1 [pdra away + iy-i-vams :

from i go].
Parjdnya, m. a god of rain, v. 83,

1-5. 9.
Parjanya-jinvita, pp. quickened by Par-

janya, vii. 103, 1 [jinv sec. root ^ ji-

nu from ji quicken].
pary-a-vivrtsant, pr. pt. ds. wishing to

revolve hither (sicc.), vii. 63, 2 [yrtturn].

parva-ta, m. i, 85, 10 ; ii. 12, 2. 11. 13

[jointed; Lesbian Gk. neppara ' limits '].
pdr-van, n. joint, section, vii. 103, 5 ; viii.

48, 5 [cp. Gk. rrepfav in irfpaiuoj

' finish ' for irepfavicj].
pav-i, m. felly, vi. 54, 3.
pavitra-vant, a. purifying, i. 160, 3

[pavitra, n. means of purification ; root

V\x purify].
pas = spas see, i. 35, 2 ; x. 14, 7 [Av.

spas, Lat. spec-io].
pas-u, m. beast, x. 90, 8 ; victim, x. 90,

15 [A v. pasu-, Lat. pecu-s. Go.

faihu].
pasu-tfp, a. cattle-stealing, vii. 86, 5 [trp

be pleased loith],
pasca-tad, adv. behind, viii. 48, 15

[pasca inst. adv. Av. pasca * behind'],
pascad, (ab.) adv. behind, x. 90, 5 ; after-
wards, X. 135, 6.

1. pa, drink, I. piba, iv. 50, 10 ; root ao.
apama, viii. 48, 3 [cp. Lat. bibo
'drink'].

sam- drink together, x. 135, 1.

2. pa protect, II. pati, /rom (ab.), ii. 35,
6 : vii. 61, 7 ; 63, 6 ; 71, 6 ; 86, 8; viii.

^48, 15.
path-as, n. path, vii. 63, 5 ; domain, i.

154, 5 [related to pdth, m. path],
pad-a, m. foot, x. 90, 11; one-fourth, x.

90, 3. 4 [sec. stem formed from ace.

pad- am of pi.dfoot].
papaya, inst. f. adv. evilly, x. 135, 2

[papd, a. bad].
par-fi,, m. farther shore, ii. 33, 3 [pr pass

^ = crossing ; Gk. wopo-s ' passage'].
parthiva, a. earthly, i. 154, 1 ; x. 15, 2

[a. from prthivi earth].
pav-akd, a. purifying, iv. 51, 2 ; vii. 49,

2. 3 [pvL purify].
pi swell, I. payate ; pf. pipaya, ii. 35, 7 ;

viii. 29, 6.
pi-tu, m. drink, x. 15, 3 [pa drink].
pi-tf, m. father, i. 1, 9 ; 160, 2K 3 ; ii. 33,

1. 12. 13 ; iv. 50, 6 ; v. 83, 6 ; vii. 103,

3 ; viii. 48, 4; x. 14, 5. 6; 34, 4; 135,

1 ; pi. fathers, ancestors, viii. 48, 12. 13;

X. 14, 2. 4. 7. 8. 9; 15, 1-13 [Gk.

Trar-qp, Lat. pater. Go. fadar].
pitr-ya, a. paternal, vii. 86, 5 ; viii. 48, 7

[pitf father].
pinv i/ield abundance, I. pinva, iv. 50, 8;

over/low, v. 83, 4 [sec. root ^ pi-nu

from pi swell].
prd- pour forth, v. 83, 6.

pis]

240

[pratna

pis adorn, VI. pimsa : pf. pipisur, vii.

103, 6 ; A. pipise, ii. 33, 9.
pi-td, pp. drunk, viii. 48, 4. 5. 10. 12.
piyusa, m. n. milk, ii. 35, 5 [pi sweW}.
putra, ni. son, i. 160, 3 ; v. 11, 6 ; vii.

103, 3 ; X. 15, 7 ; 34, 10.
piinar, adv. again, vi. 54, 10 ; x. 14, 8 ;

90, 4 ; 135, 2 ; back, x. 14, 12.
punar-han, a. striking back, x. 34, 7.
punana, pr. pt. purifying, vii. 49, 1 [pii

purify].
pur, f. citadel, ii. 35, 6 [pr fill].
puram-dhi, f. reward, iv. 50, 11 [a. dhi

&t's/ow;m^ (reduced foi-m of dlisi) abund-
ance, pur-am ace.].
pur^s-tad, adv. in the east, iv. 51, 1. 2.

8 ; forward, v. 83, 8 ; before, viii. 48,

15 ; in front, x. 135, 6.
pura, adv. formerly, iv. 51, 7.
pura-na, a,, f. i, ancient, iv. 51, 6 ; m. pi.

ancients, x. 135, 1. 2 [pura yb?merZ?/].
puru-tama, a. spv. most Jrequent, iv. 51,

1 [puru, Gk. TToAu-s].
puru-tra, adv. in w,any places, x. 127, 1 ;

in many ways, vii. 103, 6.
puru-riipa, a. (Bv.) having many forms,

ii.33, 9.
Puru-sa, m. the primaeval Male, x. 90,

1. 2.*4. 6. 7. 11. 15.
purusa-ta, f. human frailty, x. 15, 6.
puro-hita, pp. placed in front, m. domestic

priest, i, 1, 1 ; V. 11, 2 [puras + hita,

pp. of dha put].
puro-Mti, f. priestly service, vii. 61, 7.
pus-td, n. (pi.) earnings, ii. 12, 4 [pp.

of pus thrive].
pus-ti, f. earnings, ii. 12, 5 ; prosperity,

viii, 48, 6.
^VL purify, IX. punati, i. 160, 3,
pur-na, pp. full, i, 154, 4 ; vii. 103, 7

[j^v fill : cp. Gk. TToXXoL '■ many ', Eng.

full].
purusa, m. metrical for purusa, x. 90,

^3. 5.
pur-va, Si,, former, i. 1, 2 ; being in front,

iv. 50, 8 ; early, ancient, x. 14, 2. 7. 15 ;

15, 2. 8. 10 ; 90, 16.
piirva-jd, a. born of old, x. 14, 15 [ja be

born],
purva-bhaj, a. receiving the preference, iv.

50, 7 [bhaj share].
purva-su, a. bringing forth first , ii. 35, 5.
piirvahn-d, m. morning,x.fi4:, 11 [purvA

early + ahna ^^ ahan day].
purv-yd, a. ancient, i. 35, 11 ; x. 14, 7.

Piis-an, m. a solar deity, vi. 54, 1-6. 8-

10 prosperer [pus thrive].
pr take across. III. P. piparti ; ipv. pi-

prtam, vii. 61, 7 ; II. P. pdrsi = ipv.,

ii*. 33, 3.
pre mix,_yil. prnakti.

sdra-, A. priikt^, mingle, vii. 103, 4.
prchd-mana, pr. pt. A. asking oneself, x.

34, 6 [prach ask].
pft-ana, f. battle, i. 85, 8.
prthiv-i, f. earth, i. 35, 8 ; 154, 4 ; i'u 12,

2 ; iii. 59, 1. 3. 7 ; iv, 51, 11 ; v, 83,
4. 5, 9 ; vii. 61, 3 ; x. 168, 1 \_the Iroad
one = prthvi, f. of prthu from prath
S2)read].

pfs-ni, a, speckled, i. 160, 3 ; vii. 103, 4.

*6. 10.
Prsni-matr, a. (Bv.) having Pr^ni as- a

mother, i. 85, 2.
pfsat-i, (pr. pt.) f. spotted mare, i. 85,

"4. 5.
prsad-ajyd, n, clotted butter, x. 90, 8.
pfs-ant, (pr. pt.) a. variegated, iv. 50, 2.
Tpf'fill, IX. prnati, ii. 35, 3.

a- fill up, V. 11, 5 ; vii. 61, 2.
p^pis-at, pr. pt. int. thickly painting, x.

127, 7 [pis paint].
p6s-a, m, prosperity, i. 1, 3 [pus thrive].
pra-keta, m. beacon, x. 129, 2 [pra

+ cit appear].
prach ask, VI. prcha, ii, 12, 5 ; vii. 86,

3 [sec. root : pras + clia ; cp. Lat.
posco = pore-SCO andprec-or , OG./orsc-on] .

pra-ja, f. offspring, ii. 33, 1 ; pi. progeny,
ii. 35, 8 ; = men, v. 83, 10 [cp. Lat.
pro-gen-ies].

praja-vant, a, accompanied by offspring,
iv. 51, 10.

prati-kamdm, adv. at pleasure, x. 15, 8
[kama desire].

prdtijan-ya, a. belonging to adversaries,
iv, 50, 9 ; n, hostile force, iv. 50, 7
[pratl-jand, m. adversary].

prati-divan, m. adversary at play, x. 34,
6 [div/jZa?/].

prati-dosdm, adv. towards eventide, i. 35,
10 [dosa evening].

prati-budhyamana, pr. pt. awaking to-
wards (ace), iv. 51, 10.

prati-mSna, n, match, ii. 12, 9 [counter-
measure : ma measurci].

prd,-tir-am, ;>cc. inf. to prolong, viii. 48,
10 I tr cross].

pra-tnd, a. ancient, iv. 50, 1 [prd
before].

prath] 241

prath spread out, I. A. pratha : ppf. pa-

prdthat, vii. 86, 1.
pra-tham^, ord. first, i. 35. 1* ; v. 11, 2;

vi. 54, 4 ; X. 14, 2 ; 34,' 12 ; 90, 16 ;

129, 4 ; chief, ii. 12, 1 [ = pra-tamd/ore-

most; OF.fra-tama].
prathama-ja, a. first-born, x. 168, 3 [ja

= jan].
prathamd-m, adv. first, iv. 50, 4.
pra-dls, f. control, ii. 12, 7 [dis pom<].
pra-bodh^yant, cs. pr. pt. awakening,

iv. 51, 5 [budh wake].
prd-yata, pp. extended, i. 154, 3 ; offered,

X. 15, 11. 12 [yam stretcli out:].
pra-yati, f. impulse, x. 129, 5 [yam

extendi,
pr^yas-vant, a. offering oblations, iii. 59,

2 [pray-as enjoyment from pri please^.
pra-yotf, m. loarder off; vii. 86, 6 [2. yu

separate].
pra-vdt, f. slo2)e, dowmcardpath, i. 35, 3;

height, x. 14, 1 [-pri, fonvard].
pravate-ja, a. born in a windy place, x.

34, 1 [pra-vata+ja =- jan].
pra-vasa, m. traveller, viii. 29, 8 [pra

+ vas dwell away from home],
pra-vista, pp. having entered, vii. 49, 4

[vis enter],

pra-sarga, m. discharge, vii. 103, 4 [srj

emit] .
pra-savitf, m. rouser, vii. 63, 2 [su

stimulate],
pra-siti, f. toils, x. 34, 15 [si bifid],
pra-suta,pp. aroused, vii. 63, 4 [su impel].
pra-stard, m. streicn grass, x. 14, 4 [str

strew],
pra, fill [extended form, pr-a, of pf fill],

a- pervade, s ao. apras, x. 127, 2. "
pranc, a., f. prac-i, forward, x. 34, 12 ;

facing, x. 135, 3 [pra + anc].
prana, m. breath, x. 90, 13 [pra + an

bj-eaihe],
pra-vrs, f. rainy season, vii. 103, 3. 9

[vrs rain],
pravrs-a, a. , f. i, belonging to the rains, vii.

103, 7.
pra-vep-a, a. dangling, x, 34, 1 [pra

+ vip tremble],
priy-d, a. dear, i, 85, 7 ; 154, 5 ; ii. 12,

15 ; viii. 48, 14 ; x. 15, 5 [prJ please],

Phaligd, cave, iv, 50, 5.

[bru

Bad-dha, pp.

bind].

bound, X. 34, 4 [bai:!dh

1902

bandh bind, ix. badhnati : ipf. abadh-

nan, x. 90, 15.
bandh-u, a. akin, i, 154, 5 ; m. bond, x.

129, 4 [bandh bind],
babhru, a. {ruddy) brown, ii. 33, 5. 8. 9.

15 ; vii. 103, 10 ; viii. 29, 1 ; x. 34, 5.

11. 14.
barh-ana magic i^ower, x. 34, 7 [brh

make big],
barhi-sdd, a. (Tp,) sitting on the sacrificial

grass, x. 15, 3. 4 [for barhih-sad ;

sad sit],
barhis-ya, a. placed on the sacrificial grass,

X. 15, 5 [barhis].
barh-is, n. sacrificial grass, i. 85, 6. 7 • v.

11,2; X. 14, 5; 15, 11; 90, 7.
bah-u, a. 7nany, ii, 35,12 ; x. 14, 1 ; 34, 13.
badh drive away, I. A. badhate, x. 127,

2 ; int. badbadhe press apart, vii.

61, 4.
apa- drive aivay, i. 35, 3. 9 ; 85, 3.
bah-u, m. arm, i. 85, 6 ; du. x. 90, 11. 12

[Av. bdzu, Gk. irrjxv-s, OG. buog].
bibhy-at, pr. pi. fearing, x. 34, io [bhi

fear],
bibhr-at, pr. pt. bearing, vii. 103, 6 [bhr

bear],
bil-ma, n. shavings.ji, 35, 12.
budh-ana, ao. pt. A. leaking, iv. 51, 8.
budh-na, m. n. bottom, x. 135, 6 [Lat.

fundus],
brh-at, (pr. pt.) adv. aloud, ii. 33, 15 :

35, 15. ^ ^ ,

brh-ant, a. lofty, i. 35, 4 ; v. 11, 1 ; vii.

61, 3 ; 86, 1 ; x. 34, 1 ; ample, i. 160,

5 ; n. the great world, x. 14, 16 [pr. pt.

of brh make big],
Bfhas-pati, m. Lord of prayer, name of

a god, iv. 50, 1. 2. 3. 4. 5. 6. 7. 10. 11 ;

x. 14, 3 [brh-as prob. gen. = brhds ;

cp. brahmanas pati].
bodhi, 2. s. ipv. ao. of bhri be, ii. 33, 15

[for bhii-dhi].
brah-man, n. 2yraijer, ii. 12, 14 ; vii. 61,

2.6; 71, 6; 103, 8 [hrh sioell].
brah-man, m. priest, 'iv. 50, 8. 9 ;

Brahmin, ii. 12, 6 [brh sivell].
brahmand, m. Brahmin, vii. 103, 1. 7

8 ; 90, 12.
bruv-ant, pr. pt. calling (ace), viii. 48, 1

[brii S2)eak].
bruv-and, pr. pt. speaking, iii. 59, 1 [brii

speak] .
bru speak, II. braviti, i. 35, 6 ; sb.

bravat, vi. 54, 1. 2; tell, op.x. 135, 5.

R

Bhaksa]

242

[madacyiit

ddhi- speak for (ace), i. 35, 11 ; x,

15, 5._
lipa-, A. implore, iv. 51, 11.

Bhaks-a, m. draught, x. 34, 1 [bhak-s,

sec. root consume from bhaj partake of].
bhaj partake of (gen.), x. 15, 3 ; s ao.,

viii. 48, 1. 7.
bhad-rd, a. auspicious, i. 1, 6 ; ii. 35, 15 ;

iii. 59, 4 ; iv. 51, 7 ; ^. 14, 6. 12

[praiseworthy : bhand be praised^.
Bhar-atd, m. pi. name of a tribe, v.

11, 1.
bhdr-ant, pr. pt. bearing,!. 1, 7 [bbr 6ear].
bhdv-ya, a. that will be, future, x. 90, 2

[gdv. of bhu be].
bha shine, II. P. bhati.
^va- shine down, i. 154, 6.
vi- shine forth, ii. 35, 7. 8 ; v. 11, 1.
hhid s2)lit, VII. bhindtti [Lat, yjwd-o].

vi- split open, i. 85, 10.
bhisdk-tama, m. spv. best healer, ii. 33,

4 [bhisdj healing].
bh.isd,j, m. physician, ii. 33, 4.
bhi "/ear, I. A. bhdyate, i. 85, 8 ; ii. 12,

13 ; pf. bibhaya, v. 83, 2 ; s ao.

dbhaisur, viii. 48, 11.
bhi-md, a. terrible, i. 154, 2; ii. 33, 11

[bhi/ear].
bhur quiver, int. jdrbhuriti, v. 83, 5.
bhuv-ana, n. creature, i. 35, 2. 5. 6 ; 85,

8; 154, 2.4; 160, 2. 3; ii. 35, 2.8;

vii. 61, 1 ; ivorld, ii. 33, 9 ; v. 83, 2.

4 ; iv. 51, 5 ; x. 168, 2. 4 [bhu &e].
bhii become, be, I. bhdva, i. 1, 9 ; v. 83,

7. 8 ; ipv., X. 127, 6 ; pr. sb., viii. 48,

2 ; ipf. dbhavat, v. 11, 3. 4; x. 135, 5.

6 ; come into being, x. 90, 4 ; pf. ba-

bhiava, ii. 12, 9 ; vii. 103, 7 ; x. 34,

12 ; pf. op. babhuyat, iv. 51, 4 ; root

ao., viii. 48, 3 ; d,bliiavan, vii. 61, 5 ;

root ao. sb. bhuvani, vii. 86, 2 ;

ipv. bhutu, iv. 50, 11 [cp. Gk. cpv-w,

La,t. ftt-i-t].
abhi- be superior to (ace), iii. 59, 7.
i,. arise, pf., x. 129, 6. 7; 168, 3.
avis- appear, vii. 103, 8.
sdm- do good to (dat.), viii. 48, 4.
bha-td, pp. been, x. 90, 2 ; n. being, x.

9jO, 3.
bhii-man, n. earth, i. 85, 5 ; vii. 86,

1 ; X. 90, 1. 14 [cp. Gk. </)C-/^a

* growth'],
bhu-ri, a. great, ii. 33, 9; much, ii. 33,

12 ; adv. greatly, i. 154, 6.

bhiari-srnga, a. (Bv.) many-horned, i.

154, 6.
bhiir-ni, a. angry, vii. 86, 7.
bhus strive, I. P. bhusati [extended form

of bhu be'].
pdri- surpass, ii. 12, 1.
bhr bear fill, bibharti, ii. 33, 10 ; iii.

59, 8 ; hold, iv. 50, 7 ; viii. 29, 3. 4. 5

[Gk. (pkpoj, Lat. fero, Arm. berem, 01.

berim, Go. baira].
V1-, I. bhara, carry hither and thither, v.

11, 4.

Bhfg-u, m. pi. a family of ancient

priests, x. 14, 6.
bhesaj-d, a. healing, ii. 33, 7 ; n. medicine,

remedy, ii. 33, 2. 4. 12. 13 [bhisdj

healing],
bhog-a, m. use, x. 34, 3 [bhuj enjoy],
bhoj-d, m. liberal man, iv. 51, 3.
bhoj-ana, n.food, v. 83_,10[bhuj enjoy].
bhyas = bhi fear, I.' A. bhydsate, ii.

12, 1.

bhraj shine, I. A. bhrajate.

VI- shine forth, i. 85, 4. _
bhraja-mana, pr. pt. A. shining, vii.

63,4.
bhra-tr, m. brother, x. 34, 4 [Gk. (ppdrwp,

Lat. f rater, 01. brathir. Go. brothar,

OSl. bratrv^.

Mah, nidmh be great, mdmhate and

mdhe (3. s.).
sdm- consecrate, vii. 61, 6.
maghd-vant, m. liberal patron, ii. 33, 14 ;

35, 15 [magh-d bounty : mah be great].
maghoni, a. f. bounteous, iv. 51, 3 [f. of

maghdvan].
mandiika, m. frog, vii. 103, 1. 2. 4. 7.

10.'
raath-itd, pp. kindled by friction, viii.

48, 6.

math-yd-mana, pr. pt. ps. being rubbed,

V. 11, 6.
mad rejoice, I. mdda, in (Ic), i. 85, 1 ;

154, 5 ; in (inst.), 154, 4 ; x. 14, 3. 7 ;

loith (inst.), x. 14, 10 ; be exhilarated,

viii. 29, 7 ; drink with exhilaration, vii.

49, 4 ; cs. madaya, A. rejoice, x. 15,
14 ; in (inst), x. 14, 14 ; (gen.), i. 85,
6 ; ivith (inst.), x. 14, 5 ; gladden, x.
34, 1 [Gk. fiadooj, Lat. madeo 'drip'],

radd-a, in. intoxication, i. 85, 10 ; viii.

48, 6.
mada-cyut, a. reeling with intoxication, i.

85, 7 [cyu m.ove].

madant]

243

[masa

mad-ant, pr. pt. rejoicing, iv. 50, 2 ;

delighting in (inst.), iii. 59, 3.
m^dh-u, n. honey, mead, i. 154, 4. 5 ; iv.

50, 3 ; viii. 48, 1 ; x. 34, 7 ; a. sweet,

i. 85, 6 [Gk. n(9v, Lith. medu-s, OSl.

medu. Eng. mead].
m^dhu-mat-taraa, spv. a. most honied,

V. 11, 5; X. 14, 15.
madhu-scut, a, (T p.) dripping iviih honey,

distilling sweetness, vii. 49, 3 [scut

drip'].
madhya, a. middle, vii. 49, 1. 3 ; x. 15,

14 [Lat. mediu-s].
m.a>dh.ya,-mi,,spv._a,. 7niddlemost, x. 15, 1.
man think,YIlI. A. manute, viii. 29, 10 ;

IV. A. manyate,viii. 48, 6 ; x. 34, 13.
m^n-as, n. mind, x. 90, 13 ; 129, 4 ; 135,

3 [Av. mano, Gk. fievos].
manas-vant, a. ivise, ii. 12, 1.
man-a, f. jealousy, ii. 33, 5 [man think].
man-isa, f. thought, vii. 71,6 ; ivisdom, x.

129, 4 : prayer, v. 11, 5 ; hymri of praise,

V. 83, 10 [man think],

Mdn-u, m. an ancient sage, ii. 33, 13.
mano-ju, a. swift as thought, i. 85, 4

[mdnas mind + ju to speed].
mdn-tra, m. hymn, ii. 35, 2 ; spell, x.

14, 4.
mand exhilarate, I. manda : is ao. A.

dmandisatam, vii. 103, 4.
lid- gladden, pf. mamanda, ii. 33, 6

[ = mad rejoice].
mand-as-and, ao. pt. rejoicing, iv. 50, 10

[mand = mad rejoice].
mand-ra, a. gladdening, v. 11, 3 [raand

exhilarate].
mandrd-jihva, a. (JBv.) pleasant-tongued,

iv. 50, 1.
md.n-man, n. thought, vii. 61, 6 ; hymn,

i. 154, 3 ; vii. 61, 2 [man think].
man-yu, m. intention^ vii. 61, 1 ; wrath,

vii. 86, 6 ; viii. 48, 8 ; x. 34, 8. 14

[man think].
raayo-bhu,a. benificent, ii.SS, 13 [may-as

gladness + bhu = bhu being for = con-
ducing to].
Mar-lit, m. pi. the storm gods, i. 85, 1.

4-6. 8. 10. 12 ; ii. 33, 1. 13 ; v. 83, 6.
mariit-vant, a. accompanied by the Maruts,

ii. 33, 6.
mard-i-tf, m. one kJio pities, x. 34, 3

[mrd be gracious],
raix'ta,, m. mortal, iii. 59, 2 [Gk. fiop-ro-s,

Ppo-To-s ' mortal ', Lat. mor-ta ' goddess

of death '].

mart-ya, a. mortal; m. mortal man, i. 35,

2 ; vii. 61, 1 ; 71, 2 ; viii. 48, 1. 3. 12 ;

X. 15, 7.
marmrjyd-mana, pr. pt. int. making

bright, ii. 35, 4 [mrj wipe].
mdh, a. great, ii. 33, 8 ; G. mahds, iv.

50, 4 ; f. -1, V. 11, 5 [Av. mas 'great' ;

from mah be great].
mah-5.n, m. greatness, ii. 12, 1 ; 35, 2

[mah be great].
mah-dnt, a. great, iii. 59, 5 ; v. 11, 6 ;

83, 8 ; vii. 63, 2 ; x. 34, 12 [pr. pt. of

mah be great].
maha-vadha, a. (Bv.) having a mighty

weapon, v. 83, 2.
mah-i, a. g^-eat, i. 160, 5 ; ii. 12, 10 ; v.

83, 5 ; viii. 29, 10 [mah be great:].
mahi-tva, n. greatness, vii. 61, 4.
mahi-tvand, n. greatness, i. 85, 7.
mah-in, a., f. -i, great, i. 160, 2. 5.
mah-i-man,m. greatness, i. 85, 2; ii. 35,

9 ; iii. 59, 7 ; vii. 86, 1 ; x. 90, 3. 16 ;

168, 1 ; power, x. 129, 3 ; -pi. powers, x.

129,^5.
mah-i, a. f. great, ii. 33, 8. 14 ; x. 14, 1

[mah be great].
md-hyam, prs. prn. D. to me, x. 34, 1.

2 [cp. Lat. mihi].
ma measure. III. A. mfmite.
VI- measure out: pf. vi-mame, i. 154, 1.

3; 160, 4; ii. 12, 2.
ma, enc. prs. prn. A. me, ii. 33, 6. 7 ; viii.

48, 53. 6. 10 ; x. 34, 1. 2 ; 127, 7 [Lat.

me, Eng. me].
ma, proh. pel. not, ii. 33, 1. 4^. 5 ; viii.

48, 8. 142 ; X. 15, 6 ; 34, 13. 14 [Gk.

/j.rj 'not '].
ma-kis, proh. prn. pel. not any one, vi.

54, 7 [Gk. fx^-Tis ' no one '].
ma-kim, proh. prn. pel. no one, vi.

54, 72.
Matali, m. a divine being, x. 14, 3.
ma-tf, f. mother, i. 160, 2 ; v. 11, 3 ; x.

34, 4. 10 [Gk. iJ.TjTT)p, Lat. mater, 01.

mdthir, Eng. another].
madhvi, m. du. lovers of honey, vii. 71, 2

[raadhu honey].
manusa, a. human ; m. man, vii. 63, 1

[mdnus man].
mam, prs. prn. A. me, vii. 49, 1-4.
ma-ya, f. mysterious power ^ i. 160, 3 [ma

make].
ma-yii, a, lowing, vii. 108, 2 [ma

belloio] .
mas-a, m. month, vii. 61, 4 [mas moon

R 2

mita]

244

[yad

mi-ta, pp. set up, iv. 51, 2 [mi set up'].
mita-jnu, a. {Hy.) Jirm-kneed, iii. 59, 3.
Mi-trd,, m. a sun god, iii. 59, 1-9 ; vii.

61, 4 ; 63, 1. 6 ; n. friendship, x. 34,

14.
Mitra-Vdruna, du. cd. Mitra and Varuna,

i. 35, 1 ; vii. 61, 2. 3. 6. 7 ; 63, 5. "
mi damage, IX. minati [cp. Gk. ixi-vv-oj,

Lat. mi-nu-o']. .
a- diminish, ii. 12, 5.
pra- infringe, vii. 63, 3 ; 103, 9 ; viii.

48, 9. ^
midh-vams, a. bounteous, ii. 33, 14; vii.

86, 7 [unred. pf, pt., probably from

mih rain'].
miikha, n. mouth, x. 90, 11-13.
muc release, VI. munca : ppf. amumuk-

tam, vii. 71, 5._
mud be merry, I. A. moda.
prd,ti- exult, v. 83, 9.
}nrg-d, m. beast, i. 154, 2 ; ii. 33, 11.
mrj toi2)c, II. marjmi.

sam- rub bright, ii, 35, 12.
mrd be gracious, VI. mrla, ii. 33, 11. 14;

viii. 48, 9 ; x. 34, 14 ; cs. mrlaya, id.,

viii. 48, 8.
mrlay-aku, a. merciful, ii. 33, 7 [mrd be

gracious].
mrl-ika, n. mercy, vii. 86, 2; viii. 48, 12

[mrd be gracious].
mr-tyu, m. death, x. 129, 2 [mr die].
mrs touch, VI. mrsa.
pdri- embrace, x. 34, 4.
mrs fee heedless, IV. mrsya.

SbTpi- forget, vi. 54, 4.
me, enc. prs. prn. D. to me, vii. 63, 3 ;

86, 3. 4; X. 34, 13 ; G. of me, ii. 35, 1 ;

vii. 86, 2 ; viii. 29, 2 [Gk. fioi].
miaujavata, a. coming from Mujavant, x.

34, 1.

Ya, rel. prn. who, which, that: N. yas, i.

35, 6 ; 154, 1\ 3. 4 ; 160, 4 ; ii. 12, I-
7. 9-15 ; 33,5. 7 ; iii. 59, 2. 7 ; iv.50,

I. 7. 9 ; vi. 54, 1. 2. 4 ; vii. 61, 1 ; 63,
1. 3 ; vii. 71, 4'; 86, 1 ; viii. 48, 10^. 12 ;
X. 14, 5 ; 34, 12 ; 129, 7 ; f. ya, iv. 50,
3 ; n. ydd, i. 1,6; ii. 35, 15 ; vii. 61,
2 ; 63, 2 ; 108, 5. 7 ; x. 15, 6 ; 90, 23.
12 ; 129, 1. 3. 4 ; 135, 7 ; with kim ca
whatever, v. 83, 9 ; A. yd,m, i. 1, 4 ; ii.
12. 5. 7. 9 ; 35, 11 ; viii. 48, 1 ; x, 135,
3. 4 ; I. y^na, i. 160, 5 ; ii. 12, 4 ; iv.
51, 4 ; f. ydya, iv. 51, 6 ; Ab. ydsmad,

II. 12, 9 ; G. ydsya, i. 154, 2 ; ii. 12,

1. 7*. 142 . 35^ 7 . V 83, 43 ; vii. 61,
2 ; X. 34, 4 ; f. yasyas, x. 127, 4 ; L.
yasmin, iv. 50, 8 ; x. 135, 1 ; du. ydu,
X. 14, 11 ; pi. N. y6, i. 35, 11 ; 85, 1.

4 ; iv. 50, 2 ; x. 14, 3. 10 ; 15, 1-4. 8-
10. 132. 142 ; 90, 7. 8 ; with k4 ivhat-
ever, x. 90, 10 ; f. yas, vii. 49, 1. 2. 3;
n. yani, ii. 33, 13 ; ya, i. 85, 12 ; ii.
33, 133; iv. 50, 9 ; vii. 86, 5 ; A. m.
yan, x. 14, 3 ; 15, 13^ ; G. f. yasam,
vii. 49, 3 ; L. f. yasu, iv. 51, 7 ; vii.
49, 44 ; 61, 5.

yaks-d, n. mystery, vii. 61, 5.

yaj sacrifice, I. ydja ; ipf. ayajanta, x.

90, 7. 16.
yaj-atd, a. adorable, i. 35, 3. 4 ; ii. 33, 10

[Av. yazata ; from yaj worship],
yaj-dtha, m. sacrifice, v. 11, 2 [yaj

worship] .
ydja-mana, m. sacrificer, vi. 54, 6 [pr.

pt. A. of y9j ivorship].
yaj-us, n. sacrificial formula, x. 90, 9

[yaj worship],
yaj-nd, m. ivorship, sacrifice, i. 1, 1. 4 ;

ii. 35, 12 ; iv. 50, 6. 10 ; v. 11, 2. 4 ;

vii. 61,6. 7; x. 14,5.13; 15, 6. 13 ;

90, 7-9. 15.162 [Av. yasna, Gk. dyvo-s].
yajiid-ketu, a. (Bv.) whose token is sacri-
fice, iv. 51, 11.
yajddL-manman, a. (Bv.) ivhose heart is

set on sacrifice, vii. 61, 4.
yajn-iya, a. worthy of worship, holy, iii.
,59, 4 ; adorable, x. 14, 5. 6 [yajiia

ivorship].
yat array oneself, I. ydta : pf. 1. 85, 8 ;

cs. yatdya marshal, stir, iii. 59, 1 ;

clear ofi] x. 127, 7.
ya-tas, adv. whence, x. 129, 6. 7 [prn.

root yd].
yd-ti, prn. how many, x. 15, 13 [prn.

root yd].
yd-tra, rel. adv. where, i. 154, 5. 6 ; vii.

63, 5 ; viii. 29, 7 ; 48, 11 ; x. 14, 2. 7 ;

90, 16 [prn. root yd].
yd-tha, rel. adv. how^ x. 135, 5. 6 ; so that,

ii. 33, 15 ; unaccented = iva like, viii.

29, 6 [prn. root yd].
yatha-vasdm, adv. according to (thy, hi.s)

iDill, X. 15, 14 ; 168, 4 [vdsa, m.

ivillT].
yd-d, cj. lohen, i. 85, 3. 4. 5. 7. 9 ; iv. 51,

6 ; V. 83, 2-4. 9 ; vii. 103, 2-5 ; x. 34,

5 ; 90, 6. 11. 15 ; in order that, vii. 71,
4 ; .so that, vii. 86, 4 ; since, i. 160, 2 ;
if, viii. 48, 9 [n. of rel. yd].

yadi va]

245

[ra

yad-i va, cj. whether, x. 129, 7 ;■ or, or else,

ibid, [ya-d-i if, rel. jidv. + va or'].
y-dnt, pr. pt. going, vii. 61, 3 [i go"].
yam extend, bestow, I. yacha, iv. 51, 10 ;
V. 83, 5 ; pf. A. yeraire submit to (dat.),
iii. 59, 8 ; s ao. bestow on (dat.), ii. 35,
15*.
adhi- exte^id to (dat.), i. 85, 12.
a- guide to (Ic), root ao. inj. yamat, x.

14, 14.
ni- bestow, iv. 50, 10.
prd- present a share of (gen.), x. 15, 7.
vi- extend to, i. 85, 12.
Yam-a, m. god of the dead, i. 35, 6 ; x,

14, 1-5. 7-16; 15, 8; 135, 1. 7.
yas-ds, a. glorious, i. ], 3; iv. 51, 11;

viii. 48, 5.
yahvi, f. swift one, ii. 33, 9 ; 35, 14.
ya go, II. yati,.i. 35, 33. 10 ; vii. 49, 3 ;
X. 168, 1.
a- come, i. 35, 2 ; x. 15, 9.
upa a- come hither, vii. 71, 2.
a upa come hither to, vii. 71, 4.
pari pra- proceed around, iv. 51, 5.
yataydj-jana, a. (gov. cd.) stirring men,
iii. 59, 5 [yatdyant, pr. pt. cs. of yat
array oneself + j^na, man],
yatu-dhana, m. sorcerer, i. 35, 10 [yatii,
m. sorcery + dhana practising from dha
put, ^o].
ya-ma, m. course, iv. 51, 4 [ya go].
ya-man, n. course, i. 85, 1 ; approach, x.

127, 4 [ya go].
yu separate. III. yuy6ti, ii. 33, 1.3; vii.
71, 1. 2 ; s ao. depart from (ab.), ii. 33.
9 ; cs. yavdya save from, viii. 48, 5 ;
yavaya ivard off, x. 127, 6^.
yuk-td, pp. yoked, vii. 63, 2 [yuj yoke,
Gk. ^cvKTo-s, Lat, iunctu-s, Lith.
jiinkta-s'].
. yukt^-gravan, a. (Bv.) ivho has to ivork
the stones, ii. 12, 6.
yuj yoke, VII. yundkti : pf. yuyuj^,
X. 34, 11 ; rt. ao. ayugdhvam, i.
85, 4.
prd- yoke in front, i. 85, 5.
yudhya-mana, pr. pt. A. fighting ; m.

fighter, ii. 12, 9 [yudh fight].
yuyudh-i, m. warrior, i. 85, 8 [from red.

stem of yudh fight],
yuva-ti, f. young maiden, ii. 35, 4, 11 [f.

of yuvan youth].
yuv-an, a. young, ii. 33, 11 ; m. youth, ii.

35, 4 [Lat. iuven-i-s].
yuv-6.m, prs. prn. N. you two, vii. 71,5;

dat. yuvd,bhyam to yoti two, vii. 61, 7

[= yu- + araj.
yuva-yii, a. addressed to you, vii. 71, 7.
yuy-am, prs. prn. pi. N. you, iv. 51, 5 ;

vii. 61, 7 ; 63, 6 ; 71, 6 ; 86, 8 [for

yus-dm, Av. yu'^s, yiisem. Go. yus],
yog- a, m. acquisition, vii. 86, 8 [yuj

yoke] .
yoj-ana, n. league, i. 35, 8 [_yoking from

yuj yoke].
yo-ni, m. womb, ii. 35, 10 ; abode, iv. 50,

2 ; X. 34, 11 ; receptacle, viii. 29, 2

[holder fvoxa yu hold].
yos-a, f. woman, x. 168, 2.
yos, n. blessing, ii. 33, 13 ; x. 15, 4.

Kamh hasten, I. r^mha ; cs. ramhdya

cause to speed, i. 85, 5.
raks protect, I. rdksa, i. 35, 11 ; 160, 2 ;

iv. 50, 2 ; vi. 54, 5 ; viii. 48, 5 [Gk.

d\€^oD 'ward oft'']._
raksa-mana, pr.pt. A,%)rotecting, vii. 61,

3 [raks protect].
raks-as, m. demon, i. 35, 10 ; v. 83, 2.
raks-i-tr, m. guardian, x. 14, 11 [raks

protect] .
raghu-pdtvan, a. (Tp.) flying swiftly, i.

85, 6 [raghu sivift: Gk. kXaxv-s].
raghu-syad, a., sivift- gliding, i. 85, 6

[raghu swift + syand run].
raj-as, n. space, air, i. 35, 4. 9 ; 154, 1 ;

160, 1. 4 ; X. 15, 2 ; 129, 1 [Gk. €pe)3os,

Go. riqis-a],
ran-ya, a. glorious, i. 85, 10 [ran rejoice],
rdi-tna, n. gift, treasure, i. 35,8 [rsi.give].
ratna-dha, a. (Tp.) bestowing treasure, i.

1,1.
rd-tha, m. car, i. 35, 2. 4. 5 ; 85, 4. 5 ;

ii. 12, 7. 8 ; V. 83, 3. 7 ; vii. 71, 2-4;

viii. 48, 5 ; x. 135, 3-5 ; 168, 1 [r go].
rath-ya, a. belonging to a car, i. 35, 6.
rad dig, I. rdda: pf. rarada, vii. 49, 1.
radh-ra, a. rich, ii. 12, 6 [radh succeed].
randh make subject, IV. P. rddhya : red.

ao., ii. 33, 5.
rap-as, n. bodily injury, ii. 33, 3. 7.
ram set at rest, IX. ramnati : ipf. ii. 12,

2 ; I. A. rama rejoice in (Ic), x. 34, 13.
ray-i, m. ivealth, i. 1, 3 ; 85, 12 ; iv. 50,

6. 10 ; 51, 10 ; viii. 48, 13 ; x. 15, 7.

11 [probably from ri = reduced form

of ra give].
r^v-a, m. roar, iv. 50, 1. 4. 5 [ru C7~y].
ra^-mi, m. ray, i. 35, 7 ; cord, x. 129, 5.
ra give, II. rati ; 2. ind. rasi = ipv., ii.

raj]

246

[vadant

33, 12 ; III. ipv. 2. pi. raridhvam, v.

83, 6.
raj rule, over (gen.), I. P. rajati, i. 1, 8.
raj-an, m. king, i. 85, 8 ; iii. 59, 4 ; iv.

50, 7. 9 ; vii. 49, 3. 4 ; 86, 5 ; viii. 48,
7. 8 ; X. 14, 1. 4. 7. 11. 15 ; 34, 8. 12 ;
168, 2 [raj rule, Lat. rego-'].

raj-ant, pr. pt. ruling over (gen.), i. 1, 8

[raj rwZe].
rajan-y^, a. royal ; m. warrior (earliest

name of the second caste), x. 90, 12.
ratri, f. night, i. 35, 1 ; x. 127, 1. 8 ;

129, 2.
radh-as, n. gi/t, blessing, ii. 12, 14 [radh

gratify'].
radho-d^ya, n. hedoical of wealth, iv. 51,

3 [d6ya, gdv. to he given from da give],
ri release, IX. rinati, ii. 12, 3.

dnu- fow along, i. 85, 3.
ric leave, VII. P. rindkti, vii. 71, 1 [Gk.

KfiTTQj, Lat. linquoi.
ati- extend beyond : ps. ipf. aricyata, x.

90, 5.
ris, f. injury, ii. 35, 6.
ris be hurt, TV. risyati, vi. 54, 3 ; a ao.

inj., vi. 54, 7.9; injure, viii. 48, 10.
rih kiss, II. r6dhi, ii. 33, 13.
ruk-md, m. golden gem, vii. 63, 4 [rue

shine].
rue shine, I. roca ; cs. roeaya cause to

shine, viii. 29, 10.
rue-an^, rt. ao. pt. A. beaming, iv.

51, 9.

ruj burst, VI. P. ruja : pf. ruroja, iv.

50, 5.
ruj-dnt, pr. pt. shattering, x. 168, 1.
Rud-ra, m. name of a god, i. 85, i ; ii.

33, 1-9. 11-13. 15 ; pi. = sons of
Rudra, the Marufs, i, 85, 2 [rud cry,
howl].

rudh obstruct,.YlI. runaddhi, runddh^,
X. 34, 3.
dpa- drive away : rt. ao. arodham, x.

34, 3.

rus-ant, pr. pt. gleaming, iv. 51, 9.
ruh groio, I. r6hati, rohate.
dti- grow beyond (ace), x. 90, 2.
a- rise tip in (ace), viii. 48, 11.
riipd, n.form, x. 168, 4 ; beauty, i. 160, 2.
re-nu, m. dust, x. 168, 1 [perhaps from

ri run = disperse].
r6-tas, n. seed, v. 83, 1. 4 ; x. 129, 4

[ri flow].
reto-dha, m. impregnator, x. 129, 5 [r6-
taa seed + dha placing].

rebh-fi., m. singer, vii. 63, 3 [ribh sing],
revat, adv. bountij'ully, ii. 35, 4 [n. of

revant].
re-vat-i, f. wealthy, iv. 51, 4 [f. of

revant].
re-vdnt, a. wealthy, viii. 48, 6 [re = rai

wealth].
rodas-i, f. du. the two worlds ( = heaven

and earth), i. 85, 1 ; 160, 2. 4; ii.

12, 1 ; vii. 64, 4 ; 86, 1.
rai, m. wealth, vi. 54, 8 ; vii. 86, 7 ;

viii. 48, 2 ; G. ray^s, viii. 48, 7

[bestowal from ra give ; Lat. re-s].
Rauhind, m. name of a demon, ii. 12, 12

[metronymic: son of Rohirii].

Lak-s^, n. stake (at play), ii. 12, 4

[token, mark : lag attach].
lok-d, m. place, x. 14, 9 ; world, x. 90,

14 [bright space = rok-4 light; cp. Gk.

XtvKd-s ' white', Lat. lux, luc-is].

Vag-nu, m. sound, vii. 103, 2 [vac

speak\
vae utter. III. P. vfvakti ; ao. op., ii.

35, 2 ; speak, ps. ueydte, x. 90, 11 ;

135, 7 [Lat. voc-dre 'call'],
ddhi- speak for (dat.), viii. 48, 14.
prd- proclaim, i. 154, 1 ; vii. 86, 4 ;

declare, x. 129, 6.
vde-as, n. speech, v. 11, 5 [vac speak;

Gk. Ittos].
vaeas-ya, f. eloquence, ii. 35, 1.
vdj-ra, m. thunderbolt, i. 85, 9 ; viii. 29, 4

[vaj be strong ; Av. vazra ' club '].
vajra-biihu, a. (Bv.) bearing a bolt in his

arm, ii. 12, 12. 13 ; 33, 3.
vajra-hasta, a. (Bv.) having a bolt in his

hand, ii. 12, 13.
vajr-in, m. bearer of the bolt, vii. 49, 1.
vatsl, m. calf, vii. 86, 5 [yearling from

*vatas, Gk. firos year, Lat. vetus in

vetus-tas 'age'].
vats-in, a., f. -i, accompanied by calves,

vii. 103, 2.
vad speak, I. v^da, ii. 33, 15 ; op. ii.

35, 15; vii. 103, 5« ; x. 34, 12.
dcha- invoke, v. 83, 1.
a- ^dter, ii. 12, 15 ; viii. 48, 14.
prd- ritter forth, is ao., avadisur, vii.

103, 1.
sdm- converse about (ace.) ivith (inst.),

vii. 86, 2.
vdd-ant, pr. pt. speaking, vii. 103, 3.

6. 7.

van]

247

[va

van win, VIII. vandti win [Eng. win ;

cp. Lat. ven-ia 'favour'].
a-, ds. vivasa seek to ivin, ii. 33, 6 ; v.

83, 1.
van- lis, m. enetny, iv. 50, 11 [eager,

rival : van win'].
v^ne-vane, Ic. itv. cd. in every, wood, v.

11, 6.

vand praise, I. A. vandate, iv. 50, 7

[nasalized form of vad],
pari- extol, with (inst.),_ii. 33, 12.
vanda-mana, pr. pt. A, approving, ii.

33. 12.
vap streio, I. vdpati, vapate.

nl- lay low, ii. 33, 11.
vapus-ya, a. fair, i. 160, 2 [vapus, n.

beautiful appearance].
vay-dm, prs. prn. N. pi. we, i. 1, 7 ; ii.

12, 15 ; iii, 59, 3. 4 ; iv. 50, 6 ; 51,
11 ; vi. 54, 8. 9 ; vii. 86, 5 ; viii. 48, 9.

13, 14 ; X. 14, 6 ; 127, 4 [Av. vaem,
Go. ivais, Eng. we].

vdy-as, n. force, ii. 33, 6 ; viii. 48, 1

[food, strength : vi enjoy].
vay-a, f. offshoot, ii. 35, 8.
vayuna-vat, a. clear, iv. 51, 1 [vay-

lina].
vayo-dha, m. bestoiver of strength, viii.

48, 15 [vdyas /orce + dha bestowing].
v^r-i-man, n. expanse, iii. 59, 3 [vr

cover].
vdr-i-vas, n. wide space, vii. 63, 6 ;

prosperity, iv. 50, 9 [breadth, freedom :

vr cover],
varivo-vit-tara, cpv, m. best finder of

relief, best banisher of care, viii. 48, 1

[vdrivas + vid find].
v^r-iyas, cpv. a. wider, ii. 12, 2 [uru

wide].
Var-una, m. vii. 49, 3. 4 ; 61, 1. 4 ; 63,

1. 6 \ 86, 2. 3-. 4. 6. 8 ; x. 14, 7 [Gk.

ovpavo-s ' heaven ' ; vr cover, encompass],
vdr-na, m. colour, ii. 12, 4 [coating :

vr cover].
v^rta-mana, pr. pt. A., with a rolling

hither, i. 35, 2 [vrt turn],
vdrt-man, n. track, i. 85, 3 [vrt turn].
vardh-ana, n. strengthening, ii. 12, 14

[vrdh increase].
vfi,rdha-inana, pr. pt. A. growing, i. 1 ,

8 [vrdh groiv],
vdrvrt-ana, pr. pt. A. int. rolling about,

X. 34, 1 [vrt turn],
vars-d, n. rain, v. 83, 10 [vrs rain],
vars-ya, a. rainy, v. 83, 3'^. '

val-d, m. enclosure, cave, iv. 50, 5 [vr

cover],
valgii-ya, den. honour, iv. 50, 7,
vas desire, II. vdsti, s. 1. vdsmi, ii. 33,

13 ; pi. 1. usmasi, i. 154, 6.
,1. vas shine, VI. P. uchati : pf. pi. 2.

usa, iv. 51, 4 [Av. usaiti 'shines'].

2. vas wear, II. A. vdste [cp. Gk. IV-
vvfxi = feavv/xi, AS. werian, Eng. wear],

abhi-, cs. clothe, i. 160, 2,

3. vas dwell, I. P. vasati [AS. wesan 'be\
Eng. was ; in Gk. darv = fdarv].

pra- go on journeys, viii. 29, 8.
vas, enc. prs. prn. A. you, i. 85, 6 ; iv.

51, 10. 11 ; D. to or for you, i. 85, 6.

12 ; iv. 51, 4 ; x. 15, 4. 6 ; G. of you,

ii. 33, 13 ; x. 34, 12. 14 [Av. w, Lat.

vos],
vas-ati, f. abode, nest, x. 127, 4 [vas

dwell].
vas-ant-d, m. spring, x. 90, 6 [vas

shine],
vas- ana, pr. pt. A. clothing oneself in

(ace), ii. 35, 9 [2. vas wear].
vas-istha, spv. a. best ; in. name of a

seer, vii. 86, 5 ; pi. a family of ancient

seers, x. 15, 8 [vas shine],
v6,s-u, n. wealth, vi. 54, 4 ; vii. 103, 10 ;

X. 15, 7 [vas shine].
vasu-d6ya, n. granting of wealth, ii. 33, 7.
vasu-mant, a. laden loith wealth, vii. 71,

3. 4.
vasn-ya, a. for sale, x. 34, 3 [vasni, n.

price, Gk. wvo-s = fwa-vo-^ ' purchase

price ', Lat. venu-m = ves-num].
vas-yas, ace. adv. for greater welfare, viii.

48, 9 [cpv. of vasu good].
v^s-yams, cpv. a. wealthier, viii. 48, 6

[cpv. of vas-u].
vah carry, draw, drive, I. vdha, vii. 63,

2 ; s ao. dvat, x. 15, 12 [Lat. veh-ere,

Eng. weigh],
dnu- drive after : pf. anuhir^, x. 15, 8.
a- bring, i. 1, 2 ; 85, 6 ; vii. 71, 3 ; x.

14, 4.
ni- bring : pf. uhathur, vii. 71, 5.
vdh-ant, pr. pt. carrying, i. 35, 5 ; bear-
ing, ii. 35, 9 ; bringing, vii. 71, 2.
vdh-ant-i, pr. pt. f. bringing, ii. 35, 14.
vah-ni, m. driver, i. 160, 3 [vah drive].
va blow, II. P. vati [Av. vaiti, Gk.

drjai = d-frj-oi ; cf. Go. waian, German

wehen 'blow'],
prd- blow forth, v. 83, 4.
va, enc. cj. or, iv. 51 , 4 ; x. 15, 2 [Lat. ve].

vac]

248

[vi^va

vac, f. voice, vii. 103, 1. 4. 5. 6. 8 ; x. 34,

5 [vac speak ; Lat. vox = voc-.s].
vaj-a, m. conflict, i. 85, 5 ; booiij, ii. 12,

15 ; vi, 54, 5 [vaj be strong],
vaja-yu, a. desirous of gain, ii. 35, 1.
vaj -in, a. victorious, x. 34, 4 [vaja].
vand, m. pipe, i. 85, 10.
va-ta, m. wind, v. 83, 4 ; x. 168, 1. 2. 4

[va blotv ; cp, Lat. ven-tu-s, Gk. drjTrj-s],
vam, enc. prs. prn. du. A. you tico, iv.

50, 10 ; vii. 61, 6^ ; 63, 5 ; 71, 1 ;

D. for you tivo, vii. 61, 2. 5- ; vii. 71,

4 ; G. of you two, i. 154, 6 ; iv. 50, 11 ;

vii. 61,'l ; 71, 3, 4.
va-md, n. tvealth, vii. 71, 2 [va = van

tvin~\.
vayav-ya, a. relating to the loind, aerial,

X. 90, 8 [vayu].
va-yii, m. ivind, x. 90, 13 [va bloio'].
var-ya, gdv. desirable, i. 35, 8 [vr c7toose].
vavas-at, pr. pt. int. lowing, iv. 50, 5

[vas Zozo].
vavrdh-ana, pr. pt. A. having grown, x.

14, 3 [vrdh groic],
vasi, f. axe, viii. 29, 3.

vasar-d, a. vernal, viii. 48, 7 [*vasar
spring ; Gk. eap, Lith. vasarcc].

vas-tu, n. abode, i. 154, 6 [vas divell :
Gk. facTv].

VI, m. bird, i. 85, 7 ; viii. 29, 8 ; pi. N.
vdyas, X. 127, 4 [Av. vi-, Lat. avis'].

vi-kraraana, n, wide stride, i. 154, 2 ; x.

15, 3.

vi-cakramana, pf. pt. A. having strode

out, i. 154, 1 [kram stride].
vi-carsani, a. active, i. 35, 9.
vij, pi. stake at play, ii. 12, 5.
vi-tata, pp. extended, x. 129, 5 [tan

stretch],
vi-tardm, adv. far away, ii. 33. 2 [cpv.

of prp. VI aioay].
vit-ta, n. properly, x. 34, 13 [pp. ofvid

find, acquire : acquisition].

1. vid knoiv, II. P. v^tti ; i)r. sb. knoic of
(gen.), ii. 35, 2 ; ipv. viddhi, viii. 48,
8 ; pf. v6da, viii. 29, 6 ; s. 2. v^ttha,
x. 15, 13 ; 3. v6da, x. 129, 6^. 72 ; pi.
1. vidma, x. 15, 13 [Gk. olSa, 'iSfx^v ;
AS. ic wdt, ive witon ; Eiig. / ivot ; Lat.
vid-ere 'sec '].

prd- know, x. 15, 13.

2. vid find, VI. vindd, vi. 54, 4 ; x. 31,
3' ; pf. viveda, x. 14, 2 ; a ao., v. 83,
10 ; viii. 48, 3.

knM' find out, ii. 12, U ; v. 11, 6.

a-, s ao. win hither, x. 15, 3,
nis- find out, x. 129, 4.
vid-dtha, m. divine ivorship, i. 85, 1 ; ii.

12, 15 ; 33, 15 ; 35, 15 ; viii. 48, 14

[vidh worship].
vi-dyut, f. lightning, ii. 35, 9 ; v. 83, 4

[vi afar + dyut shine],
vid-vams, unred. pf. pt. knowing, vi. 54,

1 [Gk. pei5(ijs].
vidh ivorship, VI. vidha, ii. 35, 12 ; iv.

50, 6 ; vi. 54, 4 ; viii. 48, 12. 13 ; x.

168, 4.
prati- 'pay worship to, vii. 63, 5.
vidh-ant, pr. pt. m. worshipper, ii. 35, 7.
vi-dhana, n. task, iv. 51, 6 [dis-position '.

vi prp. + dhana from dha imt],
vi-prcli-am, ace. inf. to ask, vii. 86, 3.
vip-ra, a. wise, iv. 50, 1 ; m. sage, i. 85,

11 ; vii. 61, 2 ; x. 135, 4 [inspired :

vip tremble ivith emotion],
vi-bhat-i, pr. pt. f. shining forth, iv. 51,

1. 10. 11 [bha shine],
vi-bhidaka, ni. a nut used as a die for

gambling, vii. 86, 6 ; x, 34, 1 [probably

from vi-bhid sj^lit asunder, but the

meaning here applied js obscure],
vi-bhraja-mana, pr. pt. A, shining forth,

vii. 63, 3 [bhraj shine ; Av. brdzaiti

' beams ', Gk. (pKiyoj ' flame '].
vi-madhya, m. middle, iv. 51, 3.
vi-rapsa, m. abundance, iv. 50, 3 [vi

+ raps he full],
Vi-raj, m. name of a divine being

identified with Purusa,x. 90, 5^ [far-
ruling].
vira-sah, a. overcoming men, i. 35, 6

[ = vira-sah for vira-sah].
vi-ruk-mant, m. shining loeapon, i. 85, 3

[rue shine].
vi-riipa, a. having different colours, vii.

103, 6 [rupd, n.form].
Vivas-vant, m. name of a divine being,

V. 11, 3; X. 14, 5 [vi + vas sfiine

afar].
vis, f. settlement, x. 15, 2 ; abode, vii. 61,

3 ; settler, i. 35, 5 ; subject, iv. 50, 8.
vis enter, VI. visd.
a- enter, iv. 50, 10 ; viii. 48, 12. 15.
ni- come home, go to rest, x. 34, 14 ; 168,

3 ; s ao., aviksniahi, x. 127, 4 ; cs.

vesdya cause to rest, i. 35, 2.
vis-pdti, m. master of the house, x. 135, 1.
vi^va, prn. a. all, i. 35, 3. 6 ; 85, 3. 8;

154, 2. 4 ; ii. 12, 4. 7. 9 ; 33, 3. 10 ; 35,

2. 15 ; iii. 59, 8 ; iv. 50, 7 ; v. 83, 2. 4.

visvatas]

249

[vfsnyavant

9 ; vii. 61, 1. 5. 7 ; 63, 1. 6 ; x. 15, 6;

90, 3 ; 127, 1 ; 168, 2.
visva-tas, adv. on every side, i. 1, 4 ; viii.

48, 15 ; X. 90, 1 ; in all directions, x.

135, 3.
visva-danira, adv. always, iv. 50, 8.
visvd-deva, a. [Bv.] belonging to all the

gods, iv. 50, 6.
visva-psnya, a. laden with all food, vii. 71,

4 [psnya from psa eat'].
visva-rupa, a. (Bv.) omniform, i. 35, 4 ;

ii. 33, 10 ; v. 83, 5.
visva-sainbhii, a. beneficial to all, i. 160,

1. 4 [s^m prosperity + bliii being for,

conducing to].
visvd-ha, adv. always, ii. 12, 15 ; viii.

48, 14 ; -ha, id., i. 160, 5 ; for ever, ii.

35, 14.
visvaha, adv. always, i. 160, 3 [visva

alia all days].
visve devas, m. pi. the all-gods, vii. 49,

4 ; viii. 48, 1.

vis loork. III. vivesti : pf. vivesa, ii.

35, 13.
vi-sita, pp. unfastened, v. 83, 7. 8 [vi

+ si bind].
visu-na, a. varied inform, viii. 29, 1.
visuci, a. f. turned in various directions, ii.

33, 2 [f. of vis V- arte],
vi-stha host (?), x. 168, 2.
Vis-nu, m. a solar deity, i. 85, 7 ; 154,

1. 2. 3. 5 ; x. 15, 3 [vis he active].
visv-anc, a. turned in all directions, x.

90, 4.
vi-sargil, m. release, vii. 103, 9 [vi + srj

let go],
vi-sarjana, n. creation, x. 129, 6 [vi + srj

let go].
vf-srsti, f. creation, x. 129, 6. 7 [vi + srj

let go],
vi-srasas, ab. inf. from breaking, viii. 48,

5 [vi + sras/aM].
vi-bayas, a. mighty, viii. 48, 11.
vi guide, II. v6ti, i. 35, 9.

tipa- come to (ace), v. 11, 4.
vi-r^, m. hero, i. 85, 1 ; ii. 33, 1 ; 35, 4

[Av. vlra, Lat. vir, 01. fer, Go, wair,

Lith. vyra, 'man'].
vir6i-vat-tama, spv, a. most abounding in

heroes, i. 1, 3.
virfii-vant, a. possessed of heroes, iv. 50, 6.
vlriidh, f. plant, ii. 35, 8 [vi asunder

H-rudb groio].
vlr-yil, n. heroic deed, i. 154, 1. 2 ;

heroism, iv. 50, 7 [virfi, hero].

1. vr cover, V. vrnoti, vrnute.

a-, int. ipf. a-varivar contain, x. 129, 1.
vi- unclose, rt. ao. avran, iv. 51, 2.

2. vr choose, IX. A. vrnite, ii. 33, 13 ; v.
11, 4 ; X. 127, 8.

vfk-a, m. ivolf x. 127, 6 [Gk. \vko-s,
Lat. lu'pu-s, Lith. vilka-s, Eng. wolf].
vrk-i, f. she-wolf, x. 127, 6.
vrkta-barhis, a. (Bv.) whose sacrificial
grass is spread, iii. 59, 9 [vrkt^, pp. of
vrj + barhis, q. v.].
vrk-sa, m. tree, v. 83, 2 ; x. 127, 4 ; 135,
1 [vrk simpler form of vrasc cut,
fell]. '
vrj twist, VII. vrnakti, vrrikt^.

pari- pass by, ii. 33, 14.
vrj-ana, n. circle ( = family, sons), vii.

61, 4 \_enclosure_= vrj].
vrnana, pr. pt. A. choosing, v. 11, 4 [vr

choose].
vrt turn, I. A. vartate roll, x. 34, 9;
cs. vartdya turn, i. 85, 9.
a-, cs. whirl hither, vii. 71, 3.
nis-, cs. roll out, x. 135, 5.
pra", cs. set rolling, x. 135, 4.
anu pra- roll forth after,, x. 135, 4.
sam- be evolved, x. 90, 14.
adhi sam- come upon, x. 129, 4.
Vr-tra, m. name of a demon, i. 85, 9 ;
n. foe (pi.), viii. 29, 4 [encompasser :
vr cover].
vr-tva, gd., having covered, x. 90, 1.
vrdh grow, I. vdrdha, i. 85, 7 ; ii. 35,
11 ; cause to prosper, iv. 50, 11 ; increase,
pf. vavrdhur, x. 14, 3 ; cs. vardhaya
strengthen, v. 11, 3. 5.
vrdh-6, dat. inf. to increase, i. 85, 1.
vrs rain, I. vdrsa rain : is ao. avarsis,
'v. 83,10.

abhi- rain upon, ao. vii. 103, 3.
vfsan-vasu, a. (Bv.) of mighty loealth,

iv. 50, 10 [vrsan bidl].
vfs-an, m. bull,' i. 85, 7. 12 ; 154, 3. 6
* ii. 33, 13 ; 35, 13 ; iv. 50, 6 ; v. 83, 6
(with asva = stallion) ; vii. 61, 5
71, 6; stallion, vii. 71, 3 [Av. arzan
Gk. (pffrjv],
vrsa-bha, m. bull, i. 160, 3 ; ii. 12, 12

'33, 4. 6-8. 15 ; v. 83, 1 ; vii. 49, 1.
vrsa-ld, m. beggar, x. 34, 11 \_little man]
vfsa-vrata, a, (Bv.) having inighty hosts.

i. 85, 4 [vfsan bidl, stallion].
vrs-ti, f. rain, v. 83, 6 [vrs raifi],
vfsnya-vant, a. mighty, v. 83, 2 [vfs
nya manly strength, from vfsan bull].

v6dana]

260

[6umbh

v6d-ana, n. possession, x. 34, 4 [vid find,
acquire^.

vedh-ds, ni. disposer, iii. 59, 4 [vidh
worship, be gracious].

ven long, I. P. venati.
dnu- seek the friendship of, x. 135, 1.

volhf, n. vehicle, vii. 71, 4 [vah draiv
+ tr ; Av. vastar ' di-aught animal '
Lat. vector'].

vai, pel., ii. 33, 9. 10 [180].

Vairupa, m. son of Virupa, x. 14, 5.

Vaivasvata, m. son of Vivasvant, x. 14, 1.

vdisya, m. man of the third caste, x. 90,
12 [belonging to the settlement = vis].

vaisvanara, a. belonging to all men, epi-
thet of Agni, vii. 49, 4 [visva-nara].

vy-akta, pp. distinguished by (inst.), x.
14, 9; palpable, x. 127, 7 [vl + anj
adorn].

vyac extend. III. P. vivyakti.
sdm- roll up, ipf. avivyak, vii. 63, 1.

vyath waver, I. vydtha, vi. 54, 3.

vyd,tlia-mana, pr. pt. A. quaking, ii.
12, 2.

vyusti, f. daybreak, vii. 71, 3 [vi + vas
shine].

vy-oman, n. heaven, iv. 50, 4 ; x. 14, 8;
129, 1. 7 [vi + oman of doubtful ety-
mology].

vraj-d, m. pen, fold, iv. 51, 2 [vrj en-
close],

vra-td, n. will, ordinance, iii. 59, 2. 3 ;
V. 83, 5 ; viii. 48, 9 ; service, vi. 54, 9
[vr choose].

vrata-carin, a. practising a voiv, vii. 103,
1 [car-in, from car go, practise].

vrata, m. troop, host, x. 34, 8. 12.

Sams praise, I. sdmsa, vii. 61, 4 [Lat.

censeo].
sdms-ant, pr. pt. praising, ii. 12, 14 ;

iV. 51, 7.
sata, n. hundred, ii. 33, 2 ; vii. 103, 10

[Gk. (.Ktiro-v, Lat. centum, Go. hund],
sam-tama, spv. a. »no.s< beneficent, ii. 33,

2. 13 ; X. 15, 4 [i^am, n. healing].
saph^-vant, a. having hoofs, v. 83, 5.
sabdla, a. brindled, x. 14, 10.
sdm, n. healing, ii. 33, 13 ; comfort, v.

11, 5 ; viii. 48, 4 ; health, x. 15, 4 ;
prosperity, viii. 86, 8^.

Sdmbara, m. name of a demon, ii.

12, 11. .

66y-ana, pr. pt. A. lying, ii. 12, 11 ;
vii. 103, 2 [si lie].

sardd, f. autumn, ii. 12, 11 ; vii. 61, 2 ;

X. 90, 6.
sdr-u, f. arroio, ii. 12, 10 ; vii. 71, 1 [Go.

hairu-s].
sardh-ant, pr. pt. arrogant, ii. 12, 10

[srdh be defiant],
sar-man, n. shelter, i. 85, 12 ; v. 83, 5 ;

X. 129, 1 [Lith. szdtma-s 'helmet',

OG. helm ' helmet '].
sdv-as, n. power, v. 11, 5 [sii swell].
sasam-and, pf. pt. A. having prepared

(the sacrifice), i. 85, 12 ; ii. 12, 14 ;

strenuous, iv. 51, 7_[sam toil],
sasay-ana, pf. pt. A. lying, vii. 103, 1

[si lie],
sas-vant, a. ever repeating itself, many, ii.

12, 10 ; -vat, adv. for ever, i. 35, 5 [for

sa + svant, orig. pt. of su swell, Gk.

a-iravT-].
saktd, m. teacher, vii. 103, 5 [sak be

able].
sas order, II. sasti, saste.
dnu- instruct, vi. 54, I.
abhi- guide to (ace), vi. 54, 2.
sik- van yZame (?), ii. 35, 4.
siks be helpful, 2^ay obeisance, I. siksa,

iii. 59, 2 [ds. of sak be able].
siksa-mana (pr. pt. A.), m. learner, vii.

103, 5. *
siti-pdd, a. (Bv.) ivhite-footed, i. 35, 5.
sithira, a. loose ; n. freedom, vii. 71, 5

[Gk. KaOapo-s 'free, pure'],
siva, a. kind, x. 34, 2.
sisu, m. child, ii. 33, 13 [sii sirell, cp.

Gk. Kveof].
sisriy-and, pf. pt. A. abiding, v. 11, 6

[sri resort].
si-ta, a. cold, x. 34, 9 [old pp. of sya

coagidate],
sirs-dn, n. head, x. 90, 14 [sir(a)s head

+ an; cp. Gk. Kopa-r] 'head'],
suk-rd,, a. shining, i. 160, 3 ; bright, ii.

33, 9 ; iv. 51, 9 ; clear, ii. 35, 4 [sue

be bright, Av. sux-ra 'flaming'],
suc-i, a. bright, i. 160, 1 ; bright, ii. 35, 8 ;

iv. 51, 2. 9 ; v. 11, 1. 3 ; viii. 29, 5 ;

clear, vii. 49, 2. 3; pure, ii. 33, 13;

35, 3^ [sue shine].
^uhh, f. brilliance ; = shining path (cog.

ace), iv. ^1, 6.
subh-aya, A. adorn oneself, i. 86, 3.
subh-rd, a. bright, i. 35, 3 ; 85, 3 ; iv.

51, 6 [subh adorn].
6unibh, adorn, I. A. sumbhate.
prd- adorn oneself, i. 85, 1.

SiiskaJ

251

[sadyds

siis-ka, a. dry, vii. 103, 2 [for sus-ka,

Av. hus-ka'}.
8U8-ma, m. vehemence, ii. 12, 1. 13; im-
pulse, iv. 50, 7 ; force, vii. 61, 4 [svas

blow, snortl.
su-ra, m. hero, i. 85, 8 [A v. sura ^strong\

Gk. d-Kvpo-s * in-valid '].
^iiidra, m. man of the servile caste, x.

^90, 12.
sui^uj-dna, pf. pt. A. trembling C'}), x.

34, 6.
aua-ii,fi.i7ispiring, i. 154, 3 [svas breathe].
srnv-dnt, pr. pt. hearing, vi. 54, 8 [sru

hear'].
srdh-ya, f. arrogance, ii. 12, 10 [srdh be

arroganf].
sr crush, IX. srnati.
sara- be crushed : ps. ao. sari, vi. 54, 7.
scut drip, I. scota, iv. 50, 3.
sya-vd, a. dusky, i. 35, 5 [OSl. si-vH

'grey'].
syena, m. eagle, vii. 63, 5 ; m. hawk,

X. 127, 5.
srfi,d heart only with dha = put faith in,

believe in (dat.), ii. 12, 5 [Lat. cord-,

Gk. Kaph-irj ' heart '].
srav-as, n. fame, i. 160, 5 ; iii. 59, 7

[sru hear ; Gk. KK^fos ' fame ', OSl.

slovo 'word'],
sravas-yu, a. fame- seeking, i. 85, 8.
sri-ta, pp. reaching to (Ic"), v. 11,3.
sri, f. glory, i. 85, 2 ; iv. 33, 3 ; x. 127, 1.
|ru, V. srnoti, hear, ii. 33, 4 ; x. 15, 5 ;

pi. 3. ^rnvire = ps., x. 168, 4.
^ru-td, pp. heard; famous, ii. 33, 11

[sru hear, Gk. kXv-t6-s ' famous ', Lat.

in-clu-tu-s ' famous '].
^r^-stha, spv. a. best, ii. 33, 3.
sro-tra, n. ear, x. 90, 14 [sru hear].
^rdus-ti, f. obedient mare, viii, 48, 2 [^rus

feear, extension of sru].
sva-ghn-in, m. gambler, ii. 12, 4.
sv^n, m. dog, x. 14, 10. 11 [Av. span,

Gk. tcvojv].
sva-srii, f. mother-in-law, x. 34, 3 [OSl.

svekry, svekruve].
svity-dnc, a. whitish, ii. 33, 8 [sviti

(akin to sveta, Go. hweits, Eng. white)

+ anc],

Sas, nm. six, x. 14, 16 [Av. xsvas, Gk.
€f, Lat. sex, 01. se. Go. saihs, Eng. six].

B&, dem. prn. N. s. m. that, he, i. 1, 2. 4.
9 ; 154, 5 ; 160, 3 ; ii. 12, 1-14 ; ii. 33,

133; 35, 1. 4. 5. 8. 10; iii. 59, 2. 8;
iv. 50, 52. 7. 8 ; 51, 4 ; v. 11, 2. 6 ; 83,

5 ; vii. 61, 1.2; 86, 6 ; x. 14, 14 ; 34,
11 ; 90, 1. 5; 129, 7 ; as such = thus,
ii. 12, 15 ; viii. 48, 9 [Av. ho, Gk. 6,
Go. sa].

sam-yant, pr. pt. going together, ii. 12, 8

[sam + i go].
sam-rarana, pf. pt. A. sharing gifts, x.

15, 8 [sam + ra give] .
sam-vatsara, m. year, vii. 103, 1. 7. 9.
sam-vid-ana, pr. pt. A. uniting, -with

(inst.), viii. 48, 13 ; x. 14, 4 [vid^nd].
sam-vrj, a. conquering, ii. 12, 3.
s^kh-i, m. friend, ii. 35, 12 ; vii. 86, 4 ;

viii. 48, 42. 10 ; x. 34, 2. 5 ; 168, 3.
sakh-y^, i\. friendship, viii. 48, 2.
sam-gamana, m. assembler, x. 14, 1.
sac accompany, L A. sacate, i. 1,9; vii.

61, 5; associate with, viii. 48, 10; reach.

X. 90, 16 [Gk. en-erm, Lat. sequitur,

Lith. sekii].
sdc-a, adv. prp. with (Ic), iv. 50, 11

[sac accompany].
sdjan-ya, a. belonglyig to his oivn peopile,

iv. 50, 9 [sa-jana, kinsman].
sa-j6sas, a. acting in harmony with (inst.),

viii. 48, 15 [josas, n. pleasure].
sat, n. the existent, x. 129, 1 [pr. pt. of

as be].
sat-pati, m. true (?) lord, ii. 33, 12.
sat-ya, a. true, i. 1, 5. 6 ; ii. 12, 15 ; x.

15, 9. 10 [sat, n. truth + Ya,].
satya-dharman,a. (Bv.) ivhose ordinances

are true, x. 34, 8.
satyanrt^, n. Dv. cd. truth and falsehood,

vii. 49, 3 [satya + dnrta].
sad sit doivn, I. P. sidati, i. 85, 7 ; sit

down on (ace), a ao. sadata, x. 15, 11

[Lat. stdo].
a- seat oneself on (ace. ), i. 85, 6 ; occupy :

pf. sasada, viii. 29, 2.
ni- sit doivn, pf. (ni)sedur, iv. 50, 3 j

inj. sidat, v. 11, 2 ; settle : pf. s. 2.

sasdttha, viii. 48, 9.
sdd-as, n. seat, iv. 51, 8; viii. 29, 9;

abode, i. 85, 2. 6. 7 [Gk. eSos].
sadas- sodas, ace. itv. cd. on each seat, x.

15, 11.
sd-da, adv. always, vii. 61, 7 ; 63,6 ; 71,

6 ; 86, 8.

sa-dfs, a., f. -i, alike, iv. 51, 6 ^having a

similar appearance] .
sa-dy^s, adv. in one day, iv. 51, 5 ; at

once, iv. 51, 7.

sadhamada]

252

[sadana

sadha-mada, m. joint feast, x. 14, 10

\_co-reveIrij ; sadha = saha together^.
sadha-stha, n. gathering place, i. 154,

1.3.
san gain, VIII. P. sanoti, vi. 54, 5.
san6.ya, a. old, iv. 51, 4 [from sdna ;

Gk. evo-s, 01. sen, Lith. senas 'old'].
sant, pr. pt. being, x. 34, 9 [as be ; Lat.

(prae)-sent-'}.
sam-dfs, f. sight, ii. 33, 1.
sapta, nni. seven, i. 35, 8 ; ii. 12, 3. 12 ;

X. 90, 152 [Grk. cTTTa, Lat. septem, Eng.

seven~].
sapta-rasmi, a. (Bv.) seven-reined, ii. 12,

12 ; seven-rayed, iv. 50, 4.
saptasya, a. (Bv.) seven-mouthed, iv. 50,

4; 51, 4 [saptd + asya, n. mouth'].
s^p-ti, m. racer, i. 85, 1. 6.
sa-prdthas, a. (Bv.) renoivned, iii, 59, 7

[accompanied by prathas, n. /ame].
sa-badha, a. zealous, vii. 61, 6 [badha,

m. stress"].
sabha, f. assembly hall, x. 34, 6 [OGr.

sippa ' kinship ', AS. sib].
samd, a. level, v. 83, 7 [Av. hama * equal ',

Gk. ojxo-s, Eng. same, cp. Lat. sm-

sam-^d, f. battle, ii. 12, 8.

sdm-ana, n. festival, x. 168, 2 [coming

together] .
samana, adv. in the same way, iv. 51, 8^

[inst., with shift of accent, from

samana being together],
samand, a., f. i, same, ii. 12, 8 ; iv. 51,

9; vii. 86, 3 ; uniform, vii. 63, 2 ; com-
mon, ii. 35, 3 ; vii. 63, 3 ; 103, 6.
samand-tas, adv. from, the same place, iv.

51, 8.
sam-idh, f. faggot^ x. 90, 15 [s^m + idh

kindle].
samudr^-jyestha, a. (Bv.) having the

ocean as their chief, vii. 49, 1 [sam-

udrd, m. collection of ivaters + jye-

stha, spv. chief].
saraiudrartha, a. (Bv.) having the ocean as

their goal, vii. 49, 2 [drtha, m. goal],
sam-fdh, f. unison, vii. 103, 5 [sdm

+ rdh thrive].
s^m-prkta, pp. mixed with (inst.), x. 34,

7 [pre mix].
sam-pfcas, ab. inf. from mingling with,

ii. 35, 6 [pre mix].
sdm-bhrta, pp. collected, x. 90, 8 [bhr

bear].
sam-raj, m. sovereign king, viii. 29, 9.

sa-yuj, a. united with (inst.), x. 168, 2.
sa-rdtham, adv. (cog. ace.) on the same

car, 'With (inst.), v. 11, 2; x. 15, 10;

168, 2.
sd.r-as, n. lake, vii. 103, 7 [sr run].
saras-i, f. lake, vii. 103, 2.
sarg-a, m. herd, iv. 51, 8 [srj let loose].
sart-ave, dat. inf. tofloiv, ii. 12, 12 [sr

floiv].
srp creep, I. P. sarpati.

vf- slink off, X. 14, 9,
sarpfr-asuti, a. (Bv.) having melted butter

as their draught, viii. 29, 9 [sarpis (from

srp run = melt) + a-suti brew from su

press].
s^rva, a. all, vii. 103, 5 ; x. 14, 16 ; 90,

2 ; 129, 3 [Gk. '6ko-s = oA-fo-s, Lat.

salvu-s * whole '].
sdrva-vira, a. consisting entirely of sons,

iv. 50, 10 ; X. 15, 11.
sarva-hut, a. (Tp.) completely offering, x.

90, 8. 9 [hu-t : hu sacr(/?ce + deter-
minative t].
sal-ila, n. water, x. 129, 3 ; sea, vii. 49,

1 [sal = sTfloiv],
Sav-i-tf, m. a solar god, i. 35, 1-6. 8-

10 ; vii. 63,3; x. 34, 8. 13 [Stimulator

from su stimulate].
sas sleep, II. P. s^sti, iv. 51, 3.
sas-ant, pr. pt. sleeping, iv. 51, 5.
sah overcome, I. sdha, x. 34, 9 [Gk. ex^i

ao. e(T{e)x-ov].
sah-as, n. might, iv. 50, 1 ; v. 11, 6^ [sah

overcome] .
sa-hasra, nm. a thousand, x. 15, 10 [Gk.

X^Atoj, Lesbian x^^^'ot from xco-'^o].
sahdsra-pad, a. (Bv.) thousand-footed, x.

90, 1 [pad /oo4
sahdsra-bhrsti, a. (Bv.) thousand-edged,

i. 85, 9 [bhrs-ti from bhrs = hrs stick

up].
sah^sra-sirsan, a. thousand-headed, x.

34, 14.
sahasra-sav^, m . thousandfold Soma-press-

ing, vii. 103, 10 [savd, m. pressing

from su press].
sahasraksd, a. (Bv.) thousand-eyed, x. 90,

1 [aksd eye = aksi],
sd-huti, f. joint praise, ii. 33, 4 [hiiti

invocation from hu call],
sa bind, VI. sydti.
VI- discharge, i. 85, 6.
sa, dem. prn. N. s. f. that, iv. 50, 11 ; vii.

86, 6 ; as such = so, x. 127, 4.
sad-ana, n. seat, x. 135, 7 [sad sit].

sadharana]

253

[suvita

sadharana, a. belonging jointly, common,
vii. 63, 1 [sa-adharana having the
same supporf].
sadh-ii, a. good, x. 14, 10.
sadhu-ya, adv. straightway, v. 11, 4.
Sadh-ya, m. pi. a group' of divine beings,

X. 90, 7. 16.
san-as-i, a. bringing gain, iii. 59, 6 [san

gain'].
san-u, n. m. back, ii. 35, 12.
sa-man, n. chant, viii. 29, 10 ; x. 90, 9 ;

135, 4.
saya-ka, n. arrow, ii. 33, 10 [suitable for

hurling : si hurl].
sarameyd, m. son of Saramd, x. 14,

10.
sasananasana, n. (Dv.) eating and non-
eating things, x. 90, 4 [sa-asana + anas •
ana],
simh^, m. lion, v. 83, 3.
sic pour, VI. sinca, i. 85, 11 [OG. s'lg-u
'drip ', Lettic sik-u *fall ' of water].
ni- pour down, v. 83, 8.
sidh repel, I. P. sedhati.

apa- chase away, i. 35, 10.
sindh-u, m. river, i. 35, 8 ; ii. 12, 3. 12 ;

Indus, V. 11, 5 [Av. hind-u-s].
sisvid-and, pf. pt. A. sweating, vii. 103,

8 [svid perspire : Eng. sweat].
Sim, enc. prn. pel. him &e., i. 160, 2.
su press, V. sunoti, sunut6, V. 14, 13

[Av. Jiu].
sii, adv. well, ii. 35, 2 ; v. 83, 7 ; vii.

86, 8 [Av. hu-, 01. su-].
su^krta, pp. well-made, i. 35, 11 ; 85, 9 ;

well prepared, x. 15, 13; 34, 11.
su-kratu, a. (Bv.) very wise, v. 11, 2 ;

vii. 61, 2 [kratu wisdom].
sukratu-ya, f. insight, i. 160, 4.
su-ksatra, a. (Bv.) wielding fair sway,

iii.' 59, 4.
su-ksiti, f. safe dwelling, ii. 35, 15.
su-ga, a. easy to traverse, i. 35, 11 ; vii.

63, 6.
su-janman, a. (Bv.) producing fair

creations, i. 160, 1.
su-ta, pp. pressed, viii. 48, 7 ; x. 15, 3.
su-tasta, pp. well-fashioned, ii. 35, 2

[tsiks fashion].
sut^-soma, (Bv.) m. Soma-presser, ii.

12, 6.
su-t^ra, a, easy to pass, x. 127, 6.
su-ddmsas, a. (Bv.) wondrous, i. 85, 1

[damsas ivo7tder].
su-daksa, a. (Bv.) most skilful, v. 11, 1.

su-danu, a. bountiful, i. 85, 10 ; vii.

61, 3.
su-diigha, a. (Bv.) yielding good milk, ii.
35, 7 [dtigha milking : dugh = duh].
su-dhita, pp. well-established, iv. 50, 8

[dhita, pp. of dba put],
su-dhfs-tama, s-pv. a. very proud, i.

160,' 2.'
su-nitha, a. (Bv.) giving good guidance,

i. 35, 7. 10.
sunv-ant, pr. pt. pressing Soma, ii. 12,

14. 15 ; vi. 54, 6 [su press].
su-patha, n. fair path, vii. 63, 6.
su-parnd, a. (Bv.) having beautiful wings ;

m. bird, i. 35, 7.
su-palasd, n. fair-leaved, x. 135, 1.
su-p6sas, a. (Bv.) well-adorned, ii. 35,

1 [pesas, n. ornament].
su-praketa, a. conspicuous, iv. 50, 2 [pra-

ketd, m. token].
su-praja, a. (Bv.) having good offspring,

iv. 50, 6 [praja].
su-pratika, a. (Bv.) lovely, vii. 61, 1
[having a fair countenance : prati-
ka, n.],
su-prdniti, a. (Bv.) giving good guidance,

X. 15, 11.
su-prapana, a. (Bv.) giving good drink ;

n . good drinking place, v. 83, 8.
su-bhaga, a. having a good share, opulent ;

genial, vii. 63, 1.
su-bhii, a. excellent, ii. 35, 7 [su well +

bhu being].
sii-bhrta, pp. well cherished, iv. 50, 7.
su-makha, m. great warrior, i. 85, 4.
su-mati, f. good-^vill, iii. 59, 3. 4 ; iv.

50, 11; viii. 48, 12; x. 14, 6.
su-manas, a. (By.) cheerful, vii. 86, 2
[Av. hu-manah- ' well-disposed ' ; cp.
second part of €v-fievqs].
sv-mrlika, a. (Bv.) very gracious, i. 35,

10 [mrlika, n. mercy].
su-medhas, a. (Bv.) having a good under-
standing, wise, viii. 48, 1.
su-mna, n. good-will, ii. 33, 1. 6.
sumna-yu, a. kindly, vii. 71, 3.
su-rabhi, a. fragrant, x. 15, 12.
sura, f. liquor, vii. 86, 6 [Av. hura].
su-retas, a. (Bv.) abounding in seed, i.

160, 3.
su-vdrcas, a. {By.) full of vigour, x. 14, 8.
su-vac, a. (Bv.) eloquent, vii. 103, 5.
suv-itd, n. welfare, v. 11, 1 [su tvell +
ltd, pp. of i go : opposite of dur-
iU].

suvidatra]

254

[stha

su-vidatra, a. bountiful, x. 14, 10 ; 15,

3. 9.
su-vira, a. (Bv. ) having good champions =

strong sons, i. 85, 12 ; ii. 12, 15 ;

33, 15 ; 35, 15 ; viii. 48, 14.
su-virya, n. host of good champions, iv.

51, 10.
su-vrkti, f. song of praise, ii. 35, 15 ; vii.

71, 6 [su + rk-ti from arc praise,

cp. rcj.
su-vrjana, a. (Bv.) having fair abodes, x.

15,' 2.
su-sipra, a. (Bv.) fair-lipped, ii. 12, 6;

33, 5.
su-seva, a. most propitious, iii. 59, 4. 5 ;

viii. 48, 4.
su-sakhi, m. good friend, viii. 48, 9

[sakhi friend'].
su-stuti, f. eulogy, ii.33, 8 [stuti praise'].
su-stubh, a. well-praising, iv. 50, 5

[stubh 2^'(^i'ise].
su-hdva, a. (Bv.) easy to invoke, ii. 33, 5

[hdva invocation],
su, adv. loell, v. 83, 10 [= su well].
su-ndra, a. bountiful, viii. 29, 1 [Av.

htmara].
su-nu, m. son, i. 1, 9 ; 85, 1 ; viii. 48, 4

[Av. hunu, OG. sumi, Litli. sunk, Eng.

sow],
supayana, a. (Bv.) giving easy access,

easily accessible, i. 1, 9 [sii + upayana].
siir-a, m. sun, vii. 63, 5 [svar light].
suri, m. patron, ii. 35, 6.
siir-ya, m. sun, i. 35, 7. 9 ; 160, 1 ; ii.

12, 7 ; 33, 1 ; vii. 61, 1 ; 63, 1. 2. 4 ;

viii. 29, 10; x. 14, 12; 90, 13 [svar

light],
arfloiv, III. sisarti.
tipa prd- stretch forth to, int. 3. s. sarsr-e,

ii. 35, 5.
srj emit, VI. srjati [A v. her^zaiti].
ava- discharge downward, ii. 12, 12 ; cast

off, vii. 86, 5.
lipa- send forth to (ace), ii. 35, 1.
srp-rd, a. extensive, iv. 50, 2 [srp creep],
s^-na, f. missile, ii. 33, 11 [si dis-
charge].
sena-ni, in. leader of an army, general,

X. 34, 12.
s6-ma. 111. juice of the Soma plant, i. 85,

10; ii. 12, 14 ; iv. 50, 10 ; vii. 49, 4

viii. 48, 3. 42. 7-15; x. 14, 13 ; 34, 1
Soma sacrifice, vii. 103, 7 ( su press
A v. ho,oma] .
soma-pa, m. Soma drinker, ii. 12, 13.

soma-pitha, m. Soma draught, x. 15, 8

[pitha from pa drink].
som-in, a. soma-pressing, vii. 103, 8.
som-yd, a. Soma-loving, x. 14, 6 ; 15, 1.

5. 8.
saumanas-d, n. good graces, iii. 59, 4 ;

x. 14, 6 [su-mdnas].
skand leap, I. P. skdndati, int. inj.

kaniskan, vii. 103, 4.
skabhaya, den. prop, establish, i. 154, 1

[from skabh, IX. skabhnati].
sk^mbh-ana, n. prop, support, i. 160, 4.
Stan thunder, II. P. ; cs. standyati, id.,

V. 83, 7. 8 [Gk. (xrevoj • lament'],
stan-dtha, m. thunder', v. 83, 3.
standyant, pr. pt. thundering, v. 83, 2 ;

X. 168, 1.
stanayi-tnu, m. thunder, v. 83, 6.
stabh or stambh. 2^*'op, support, IX.

stabhnati, ii. 12, 2.
VI- prop asunder, pf. tastambha, iv. 50,

1 ; vii. 86, 1.
stav-ana, pr. pt. A. = ps. being praised^

ii. 33, 11 [sXm praise],
sthi-ra, a. firm, ii. 33, 9. 14 [stha stand].
stu praise, 11. stduti, ii. 33, 11 ; v. 83, 1.

prd- praise aloud, i. 154, 2.
stu-td, pp. praised, ii. 33, 12.
stuv-dnt, pr. pt. jiraising, iv. 51, 7 ; vi.

54, 6.
ste-nd, m. thief, x. 127, 6 [sta be

stealthy].
sto-tf, m. praiser, vi. 54, 9 ; vii. 86, 4

[stu praise].
sto-ma, m. song of praise, ii. 33, 5 ; vii.

86, 8; X. 127, 8 [stu pmtse].
stoma-tasta, a. (Tp.) fashioned into

(= being the subject of) praise, x.

15, 9.
stri, f. umnan, x. 34, 11 [Av, sM].
stha stand, I. tistha ; pf. tasthur, i.

35, 5 ; rt. ao. s. 3. asthat, i. 35, 10 ;

iv. 51, 1 ; pi. 3. asthur, iv. 51, 2 [Av.

histaiti, Gk. 'iarTjfii, Lat. sisto].
ati- extend beyond, x. 90, 1.
ddhi- ascend, x. 135. 3 ; stand upon, i.

35, 6.
d.pa- start off, viii. 48, 11.
abhi- overcome, iv. 50, 7.
a- mount, i. 35, 4 ; mount to (ace), i, 85,

7 ; occupy, ii. 35, 9.
lid- arise, v. 11, 3.
lipa- approach, rt. ao. asthita, x.

127, 7.
pfi,ri- surround, pf. tasthur, ii. 35, 3.

spas]

255

[hasta

pra- step forth, x. 14, 14.
spas, m. spy, vii. 61, 3 [Av. spas ; cp.

Lat. au-spex, Gk. (XHojip *owl'].
spr win, V. sprnoti.
nis- rescue, rt. ao. 2. du. spartam, vii.

71, 5.
sprh, cs. sprhaya long for, x. 135, 2 [Av.

sper^zaite'].
sphiir spurn, VI. sphura, ii. 12, 12 ;

spring, x. 34, 9 [A v. sparaiii, Gk.

anaipoj 'quiver', Lat. sperno, Lith.

spiriii 'kick', OG. spurnu 'kick'],
sma, enc. pel. just, indeed, ii. 12, 5 [180].
sya, dem. prn. that, ii. 33, 7 [OP. hya, f.

hyd ; OG. f. siul^.
aya,nd flow, I. A. syd.ndate, v. 83, 8.
syuma-gabhasti, a. (Bv.) drawn with

thongs, vii. 71, 3 [syu- man banc? ; Gk.

v-iJirjv ' sinew '].
syona, n. soft couch, iv. 51, 10.
srama, m. disease, viii. 48, 5.
sru flow, I. srdva, vii. 49, 1 [Gk. pij-'et

'flows'].
sva, poss. prn. own, i. 1, 8 ; ii. 35, 7 ; iv.

50, 8 ; vii. 86, 2. 6 ; x. 14, 2 [A v. hva,

Gk. (t6-s, o-s, Lat. suu-s'].
svi-tavas, a. (Bv.) self strong, i. 85, 7.
1. svadha, f. funeral offering, x. 14, 3. 7 ;
,;i 15, 3. 12-14.
B. sva-dha, f. ownpoimr, x. 129, 2 ; energy,

x. 129, 5 ; vital force, ii. 35, 7 ; hliss, i.

154, 4 [sva own and dha put ; cp. Gk.

€-$o-s ' custom '].
svadha-vant, a. self-dependent, vii. 86,

4.8.
sv-apas, a. (Bv.) skilful, i. 85, 9 [su

+ apas ' doing good work '],
svap-na, m. sleep, vii. 86, 6 [Gk. virvo-s,

Lat. somnu-s, Lith. sdpna-s^.
svayam-jd, a. rising spontaneously, vii.

49, 2.
sva-y-dm, ref. prn. self, ii. 35, 14; of

their own accord, iv. 50, 8 [115 a],
svar, n. light; heaven, ii. 35, 6 ; v. 83, 4.
sva-raj, m. sovereign ruler, x. 15, 14.
svd.ru, m. sacrificial post, iv. 51, 2.
svar-vid, m. finder of light, viii. 48, 15.
sva-vant, a. bountiful, i. 35, 10 [^possess-
ing property : sva, n.].
svfirsr, f. sister, vii. 71, 1 ; x. 127, 3

[Lat. soror, OSl. sestra. Go. swistar,

Eng. sister].
sv-asti, f. n. well-being, i. 1, 9 ; 35, 1 ;

ii. 33, 3 ; vii. 71, 6 ; 86, 8 ; x. 14, 11 ;

inst. s. svasti for welfare, viii, 48, 8 ;

pi. blessings, vii. 61, 7 ; 63, 6 [su

well + asti being].
svad-u, a. sweet, viii. 48, 1 [Gk. ■^Sv-s,

Lat. svdvi-s, Eng. siveet].
sv-adhi, a. (Bv.) stirring good thoughts,

viii. 48, 1.
sv-abhu, a. invigorating, iv. 50, 10.
svalia,ij.Aai7, as a sacrificial call, x. 14,3.
svid, enc. emph. pel., iv. 51, 6 ; x. 34,

10; 129, 52; 135, 5; 168, 3.

Ha, enc. emph. pel., i. 85, 7 ; vii. 86, 3 ;

X. 14, 13; 90, 10. 16; 129, 2 [later

form of gha].
ha-tva, gd. having slain, ii. 12, 3 [han

strike].
han slay, II. hdnti, i. 85, 9 ; ii. 33, 15 ;

smite, V. 83, 2^. 9 ; I. jighna slay, viii.

29, 4 ; pf. jaghana, ii. 12, 10. 11 ;

ps. hanyate, iii. 59, 2 ; ds. jighamsa,

vii. 86, 4.
han-tf, m. slayer, ii. 12, 10,
har-as, n. wrath, viii. 48, 2 [heat ; from

hr be hot : (ik.Oep-os ' summer'],
har-i, m. bay steed, i. 35, 3 [Av. zairi-

' yellowish '; Lat. helu-s, Lith. zelu,

OG. gelo].
har-ita, a. yellotv, vii. 103, 4. 6. 10 [Av.

zairita ' yellowish '].
hary-asva, a. (Bv.) draion by hay steeds,

viii. 48, 10.
hav-a, m. invocation, x. 15, 1 [hii call].
havana-srut, a. (Tp.) listening to invoca-
tions, ii. 33, 15 [hdvana (from hii

call) + sru-t hearing from sru hear with

determinative t].
havir-ad, a. (Tp.) eating the oblation, x.

15, 10 [havis + ad],
havis-pa, a. drinking the oblation, x. 15,

10 [havis + pa].
hav-is, n. oblation, ii. 33, 5; 35, 12;

iii. 59, 5 ; iv. 50, 6 ; vi. 54, 4 ; viii.

48, 12. 13 ; X. 14, 1. 4. 13. 14; 15, 8.

11. 12 ; 90, 62; 168, 4 [hu sacrifice].
hav-i-man, n. invocation, ii. 33, 5 [hu

call].
hav-ya, (gdv.) n. what is to be offered,

oblation, iii. 59, 1 ; vii. 63, 5 ; 86, 2 ;

X. 14, 15 ; 15, 4 [hu sacrifce],
havya-vahana, m. carrier of oblations,

V. 11, 4 [vahana from vah carry],
havya-sud, a. (Tp.) sweetening the obla-
tion, iv. 50, 5 [sud = svad stveeten].
hdsta, m. hand, ii. 33, 7 ; vi. 54, 10 ;

viii. 29, 3-5.

hastavant]

256

[hva

hasta-vant, a. having hands, x. 84, 9.

1. ha leam, III. P. jahati.

ava-, ps. hiyate, lejeft behind, x. 34, 5.

2. ha go away, III. A. jihite.

apa- depart, vii. 71, 1 : 3. s. sb. s. ao.

hasate, x. 127, 3.
lid- spring up, v. 83, 4.
hi, cj. for, i. 85, 1 ; 154, 5 ; 160, 1 ; ii.

35, 1. 5. 9; iv. 51, 5; viii. 48, 6;

since, viii. 48, 9 ; x. 34, 11 ; pray, x.

14, 4.
hims, injure, VII. hindsti injure ; is ao.

inj., x. 15, 6 [probably a ds. of han

strike'].
hi-ta, pp. jpZacecZ, v. 11, 6 [later form of

dhita from dha put ; Gk. O^to-s set].
hi-tvaya, gd. leaving behind, x. 14, 8

[1. ha leave],
hima, m. winter, ii. 33, 2 [Av. zima,

OSl. zima 'wiater'; Gk. bva-x'-tJ'-o-s

'subject to bad storms', 'horrid '].
hiran-ya, n. gold ornament, ii. 33, 9.
hiranya-da, a. (Tp.) giver of gold, ii.

35,' 10.
hiranya-pani, a. (Bv. ) golden-handed, i.

35," 9.
hiranya-praiiga, a. (Bv.) having a golden

pole, i. 35, 5.
hiranya-ya, a. golden, i. 35, 2 ; 85, 9 ;

ii.'35, 10; viii. 29, 1.
hiranya-rupa, a. (Bv.) having a golden

form, ii. 35, 10.
hiranya-varna, a. (Bv.) golden-coloured,
ii."35, 9-Jl.

hiranya-sami, a. {'By.) having golden pins,

i. 35, 4.
hiranya-samdrs, a. (Bv.) having a golden

aspect, ii. 35, 10.
hiranya-hasta, a. (Bv.) golden-handed, i.

35,' 10.
hiranyaks^, a. (Bv.) golden-eyed, i. 35, 8

[aksd, = aksi eye],
hid be angry, I. h6da : pf. jihila, x.

34, 2.
hi-n^, pp. forsaken, x. 34, 10 [ha leave].
hu sacrifice, offer, III. juhoti, iii. 59, 1 ;

X. 14, 13-15.
a- offer, Hi. 59, 5.
hii call, J.. A. havate, ii. 12, 8. 9 ; 33, 5 ;

VI. A. huv6, vii. 61, 6 ; 71, 1 ; x.

14, 5.

hr be angry, IX. A. hrnite, ii. 33, 15 ;

'ivith (dat.), vii. 86, 3.
hfd, n. heart, ii. 35, 2 ; v. 11, 5 ; vii.
*86, 8; viii. 48, 4. 12 ; x. 129, 4 [Av.
zard^.
hfd-aya, n. heart, x. 34, 9.
he-ti, f. dart, ii. 33, 14 [hi impel].
he-tii, m. cause : ab. hetos for the sake

of, X. 34, 2 [impidse : hi impel].
ho-tr, m. invoker, i. 1, 1. 5 ; v. 11, 2

[hvi call].
hotra-vid, a. (Tp.) knowing oblations, x.

15, 9 [ho-tra, Av. zao-thra ; cp. Gk.
XV-rpa '■ pot'].

hva call, IV. hvaya, i. 35, 1*.
vi- call divergently, ii. 12, 8.

GENERAL INDEX

The letters a, b, c, d following the references to hymns indicate the first,
second, third, and fourth Pada respectively of the stanza.

Accent, in Sandhi : koso 'va, vi. 54, 3 ;
sundv6 'gne, i, 1, 9 ; brahmano 'sya,
X. 90, 12 a ; Svarita followed by
Udatta: nv antdr, vii. 86, 2; kve-
danim, i. 35, 7 c ; tanva susujanah,
X. 34, 6 b ; vapusye nd, i. 160, 2 c ;
Udatta changed to Svarita : te 'var-
dhanta, i. 85, 7a; in compounds :
Dvandvas, dyava-prthivi, i. 35, 9 b ;
160, 2 ; Karmadharayas, su-j£van, i.
85, 10 b ; dsascant, i. 160, 2 ; su-
makhasas, i. 85, 4 a ; a-ksiyamanp,
i. 154, 4 b ; sutastam, ii. 35, 2 a ; a-
hitam, viii. 29, 4 ; Tatpiuusas, Par-
janya-jinvitam, vii. 103, 1 c ; deva-
hitim, vii. 103, 9 a ; kavi-sastas, x.
14, 4c; Agni-svattas, x. 15, 11a;
ekaparasya, x. 34, 2 c ; Bahuvriliis,
su-parnas, su-nithds, i. 35, 7 a b ; a-
renavas, i. 35, lib; su-damsasas, i.
85, 1 b ; hiranyaks§,s, i. 35, 8 c ;
uru-vyfi.casa, i. 160, 2 a ; asu-hema,
su-pesasas, ii. 35, led; ftn-agas, v.
83, 2 c ; visva-caksas, uru-caksas,
vii. 63, 1 ; tri-vandhuras, vii. 71,
4 b; su-sakha, viii. 48, 9d; govern-
ing compounds, yavayaj-janas, iii.
59, 5b; in declension, nadyas, ii.
35, 3 b ; d&dhat, i. 35, 8 d ; grnate,
iii. 59, 5 b ; nidhinam, viii. 29, 6 ;
bahunara, ii. 35, 12; prthivyas, i.
35, 8 a ; 160, la; in syntax : at
beginning of sentence, ii. 35, 12 c ;
iv. 50, 2 d. 11 c ; v. 83, 4 a b. 7 a ; vii.
63, 4 d ; 71, 2 d (irr.) ; 86, 1 d ; viii.
48, 6 b. 8 a ; x. 15, 4 b ; 34, 4 d. 14 a ;
with kuvit, ii. 35, 1 c. 2 b ; iv. 51, 4 a;
of cd. verb, i. 35, 9 c ; v. 83, 4 a b ;
shift of, justam, iii. 59, 5 c ; di-
dfksu, vii. 86, 3 a; visvd-, i. 160,
1 a. 5 c ; cdtur-, iv. 51, 5 d ; amuya,
X. 135, 2 b.

1902

Accusative, double, ii. 33, 4; 35, 1 ; iv.
51, 11 b ; of goal, x. 14, 13 c; of time,
vii. 103, 1 a ; X. 168, 3 b.

Agni, description of, pp. 1-3 ; viii.
29, 2.

Ahura = Asvira, meaning of, i. 35, 7 ;
in Avesta, pp. 119, 124.

Alliteration, x. 14, 7 a b. 9.

Ambiguity, intentional, vii. 103, 8 c.
9d.

Ambiguous form : samsa, 2. s. ipv. or

_ 1. s. sb.; vii. 61, 4 a.

Amredita compounds : div^-dive, i. 1,
3. 7 ; grh6-grhe, v. 11, 4b; vdne-
vane, v. 11, 6b; gatre-gatre, viii,
48, 9 b ; piba-piba, see note on x.
14, 7.

Anaphoric repetition : Agnis, v. 11, 4;
drhan, ii. 33, 10 ; ayamsam, ii. 35,
15 a b ; iy^m, vii. 71, 6 ; ava, vii. 86,
5 ; u, X. 127, 3 ; kas, x. 135, 5 ; tti-
bhyam, v. 11, 5 ; tvam, viii. 48, 15 ;
t§, X, 15, 5 ; ni, x. 127, 5 ; Pusa, vi.
54, 5 ; Mitrds, iii. 59, 1 ; ma, ii. 33, 4;
X. 135, 2. 3 (ydra kumara) ; yds, ii. 12,
1-4 &c. ; ydsya vrat§, v. 83, 5 ; yasu,
vii. 49, 4 ; y€, x. 15, 2 ; vi, ii. 33, 2 ;
sdm,x. 14, 8 ; hvayami, i. 35, 1 ; use
of sd, i. 1, 9 ; V. 11, 6 ; of t6, x. 15, 7d.

Angirases, description of, viii. 29, 10.

Antithesis : pracyavdyanto aeyuta, i.
85, 4b; 6ko tribhis, i. 154, 3d;
6ko visva, i. 154, 4 d ; pdre dvare,
ii. 12, 8 b ; samandm nana, ii. 12,
8 c d ; sdm lipa, ii. 35, 3 a ; jihman-
am urdhvdh, ii. 35, 9 b ; jigrtdm
jajastdm, iv. 50, 11 ; dsammrstah.
sucih, V. 11, 3 a; anagas duskfbah, v.
83, 2 c d ; dyajvanam yajnamanma,
vii. 61, 4 c d ; krsmr arusaya, vii. 71,
1 b ; dcetayad acitah, vii. 86, 7 c ;
samandm viriipah, vii. 103, 6 c ;

258

amartyo martyan, viii. 48, 12 b; sat
6kara, X. 14, 16 b ; nica upari, a-
hastasohasta-vantarn,sitah nir dah-
anti, X. 34, 9 d ; 6ka visvatah, x.
135, 3 c.
Antithetical accent, i. 35, 9 c ; 85, 7 b;
ii. 35, 3 a ; iv. 51, 11 d (ca-ca); v. 83,

4 a b ; x. 129, 5 b.

Anudattas following a Svaiita, un-
marked, vii. 61, 2.

Aorist, <;hai'acteristic use of, viii. 29, 3.

Apas Waters, description of, pp. 115-16.

Apam napat, description of, pp. 67-8.

Apposition, adjective in, i. 85, 12 b ;
substantive in, x. 90, 15 d.

A^vins, description of, pp. 128-30; viii.
29, 8.

Aspiration, initial, ii. 12, 10 b (s) ;
V. 11, 4 c (h); vi. 54, 10 b (h) ; vii.
103, 10 b (h) ; viii. 48, 10 b (h) ; x.

14, 14 a (h); 15, 12 b (h) ; 90, 6 d (h);
129, 2 d (h) ; loss of, i. 160, 3 d
(duksata).

Asyndeton, i. 1, 3 a ; 35, 10 c ; 85, 9 d ;
i60, 5 b ; iii. 59, 9 a ; iv. 50, 11 d ; vii.
61, 4 a ; 63. 1 c. 4 d. 6 b ; 71, 1 d ; x.

15, 4 d; 127, 6a; &c. &c.
Atris, p. 152.

Attraction, of antecedent, v. 50, 8 ; x.
15, 6 ; 127, 4 b ; of case, viii. 48, 5 c ;
X. 14, 2 c ; of gender, i. 35, 6 a ; 154,

5 e ; X. 129, 4 b ; of number, x. 90,
12 b ; of number and gender, x. 90,
8 c.

Autumns = years of life, vii. 61, 2.
Avesta, pp. 44, 67, 79, 116, 119, 124,
135, 154, 171, 212.

Bird, said of Savitr, i. 35, 7 a.
Brhaspati, description of, pp. 83-4.
Brahmanas, ritual of, vii. 103, 8.

Cadence, trochaic (of Gayatri), viii.

29, 7.
Caesura, irregular long syllable after,

i. 35, 8 b d ; v. 11, 3c; after third

syllable, vii. 61, 1 d ; hiatus after, vii.

71, 6a; a preceding o not shortened

before a, i. 35, lid.
Case-form retained in compound, Ii.

33, 2 a (tva-).
Castes in RV., only mention of, p. 195.
Cerebralization, of n in external

Sandhi, ii. 33, 3 c (nas) ; viii. 48, 4 d

(nas). 7 c (nas) ; in internal Sandhi,

V. 83, 8d (suprappnam) ; x. 15, 11 b

(su-prauitayas) ; of s : i. 85, 5 c vi

syanti) ; 6 a (raghu-syddas) ; 154,

2 b (giri-sthas) ; ii. 33, 4 b (du-

stuti) ; iv. 50, 3 b (ni sedur) ; vii.

103, 7 c (pari stha) ; 8 c (sisvidanas) ;

viii. 48, 9 b (ni-sasdttha) ; 9 d (su-

sakha) : in all the above cases the

Sandhi is annulled in the Pada text.
Change from sing, to pi., syntactical,

iv. 51, 11; from 2. to 3. prs., i. 85, 5 ;

ii. 33, 1 ; from 3. to 2. prs., i. 85, 4 ;

ii. 12, 15 ; 35, 6 a b ; vii. 103, 5 d.
Cognate ace, i. 154, 2a; iv. 51, 6c: v.

11, 6 c ; vii. 49, 4 b ; viii. 29, 1 b. 7a;

X. 14, 10 d ; 15, 10 b ; 34, 13 a ; 135,

2 c.
Collective use of singular, ii. 33, 1 c

(arvat). 3 a (jata") ; vii. 103, 2 a

(enam). 4 c (mandukas). 1 c. 6 d. 8 a

(vac).
Comparative pel. to be supplied, vii.

103. 1 b. 7 a.
Compound ; first member in Pada text,

unchanged, iv. 50, 10 b (vrsan-vasu) ;

interpreted in the RV, itself, x. 15,

12 a (jat^vedas).
Concord, of satam, ii. 33, 2 ; of sahds-

ram, x. 15, 10 c; irr., viii. 48, Ic

(yam for yad) ; iv. 51, 9 c (m. adj.

with f. noun).
Contraction, irr. secondary, vii. 86, 4 d

(tureyam).
Creation, hymn of, pp. 207-11.

Dative, of advantage, ii. 35, 7 d ; v.
11, 1 d ; X. 34, 6 d ; final, i. 85, 9 c ;
ii. 12, 9; 33, 3 ; v. 11, 1 b. 2d ; vii.
86, 7 d ; viii. 48, 10 d.

Dice hymn, x. 34, pp. 186-95,

Dissyllabic pronunciation of long
vowels, i. 35, 8 b (tri) ; 154, 1 d
(tredba). 3 a (sus6,m) ; vi. 54, 10 a
(pardstad) ; vii. 63, 6 a (nu) ; 86, 4 a
(jyestham) ; viii. 29, 6 (nidhinam).

Doubtful interpretation, i. 85, 11a
(disa) ; 154, 6 b (ayasas) ; 85, 4
(makhd) ; 160, 1 c (dhisdne) ; ii. 12,
1 b (parydbhiisat). 3 b (apadha) ;
33, 12 a b ; 35, 4 a (dsmeras). c (sik-
vabhis). 5 c (kftas). 6 (a-d). 9d (yah-
vis). 14 d (atkais^; iv. 50, 2 (a-d);
51, 1 b (vayuna). 4 d (saptasye) ; vii.
61, 2d. 5; 71, 4d (visvdpsnyas' ;
86, 3 a (didfksu) ; 6 a (dhrutis) ;

259

6 c (upare). 6d (prayota) ; 103, 5 c
(samfdha) ; viii. 48, 2d (srausti) ;
X. 14, 2 d (ena, jajuanas). 12 a
(udumbal^u). 16 a b ; 15, 3 b (na-
patam). 8 b (anuhire) ; 34, 6 b (su-
sujanas) ; 90, 2 d (atirohati) ; 129,
5 a (rasnais) ; 135, 5 d (anudeyi).
6a-d ; 168, 2 a (visthasl.

Dual, compounds, ii. 12, 13 (members
separated) ; ending au, when used,
vii. 61, 7 b, irregularly used for a,
X. 14, 10 a b. 11. 12.

Durga, ii. 12, 3; 35, 10.

Dvandva compounds, not analysed in
the Pada text, vii. 49, 3 b ; latest
form of, X. 90, 4d (sasananasane).

Dyava-Prthivi, description of, pp. 36-7.

Elliptical vocative, vii. 61, 1 a (Varu-
na).

Emendation of the text, i, 85, 9 c (nar-
yapamsi).

Etymology, of Agai, p. 3 ; of f ndra,
p. 44 ; of Pusdn, p. Ill ; of Marut,
p. 22 ; of Rudra, p. 57 ; of Usas,
p. 93 ; of Siirya, p. 124 ; of Varuna,
p. 135 ; of Vata, p. 216 ; of viddtJtia,
1. 85, Id; of Visnu, p. 31.

Eyes of night = stars, x. 127, lb.

Fathers, see Pitaras.

Frogs, rain-producing hymn addressed
to, pp. 141-7 ; compared with Brah-
mins, vii. 103, 8 a.

Funeral hymn, pp. 164-75.

Geldner, Prof., ii. 35, 9 ; x. 15, 3.
Gerund, agreeing with ace, x. 14, 5d ;

34, 11a.
Governing compound, i. 160, 1 b (dhara-

ydt-kavi) ; iii. 59, 5 b (yatayajjanas).

Haoma = Soma, pp. 154, 155.

Hiatus in Samhita text, irr., v. 11, 5 b
(manisa iyara) ; vii. 71, 6 a (manisa
iydm) ; x. 129, 5 d (svadha avastat).

Identical Padas, viii. 48, 11 d (= i. 113,

16 d); viii. 48, 13 d (= iv. 50, 6d).
Imperfect, irr. use of (= aorist), viii.

48, lib.
Impersonal use of verb, x. 34, 11a

(tatapa).
Incidental deities, i. 85, 7 c (Visnu) ;

154, 6 a (Indra) ; ii. 33, 1 3 a (Mariits) ;

V, 83, 6 a (Maruts) ; viii. 48, 10 b d

(Indra). 12a (Pitaras); x. 127, 7c

(Usas).
Indefinite pronoun, v. 83, 9 d (ydt

kim ca).
Indicative = imperative, ii. 33, 3 (parsi).
Indo-European period, pp. 44, 67, 130,

154, 212.
Indo-Iranian period, pp. 135, 154.
Indra, description of, pp. 41-4 ; viii.

29, 4.
Infinitive, ace, vii. 86, 3 b (vi-pfcham) ;

viii. 48, 10 d (pratiram) ; dat., with

ps. sense, x. 14, 2 b (dpabhartavdi) ;

with attracted ace. (drsdye sury aya) ;

with kr = cause to (cakrir^ vrdh6).
Initial s added to kr, x. 127, 3 a (nir

askrta) ; 135, 7 d (pariskrtas).
Injunctive, doubtful, i. 85, 11 d (tarpa-

yanta).
Instrumental, contracted, ii. 33, 3 c

(svasti). 4 b (dustuti, sdhuti). 6 c

(ghfni) ; local sense of, x. 168, 1 d. 3 a.

Jacobi, Professor, vii. 103, 9.

Juxtaposition of similar forms, i. 1,5 c
(devo dev^bhih) ; 160, 1 d (devo
devi) ; 3 a b (pavitravan punati) ;
ii. 12, 1 b (devo devan) ; 33, 3 b
(tavd,stamas tav^sam). 8 b (maho
mahim) ; 35, 3 c (sueim sucayah) ;
4 a (yuvatdyo yuvanam) ; 5 b (de-
vaya devih) ; iv. 51, 4 d (revati
revat). 6 b (vidhana vidadhur) ;
50, 7 c (subhrtam bibharti) ; v. 11,
4 d (vrnana vrnate) ; 83, 10 (avarsir
varslm) ; vii. 86, 7 c fdcetayad aci-
tah) ; viii. 48, 2 c (sakheva sakhye) ;
X. 15, 8d (usdnnusadbhih) ; 34, 9 b
(ahastaso hdstavantam) ; 13a (krsira
it krsasva) ; x. 90, 16 a (yaju^na
yajnam ayajanta).

Karmadharaya Bahuvrihi, x. 15, 9 b.

Lengthening of vowels, metrical, i. 35,
lid (rdksa) ; ii. 12, 5 (sma) ; 33, 2
(catayasva). 4 a (cukrudhama). 7
(abhi). 13 c (avrnita). 15 (eva) ; 35,

3 ; iv. 51, 2 c (ii) ; iv. 50, 6 a (eva) ;
V. 83, 1 (acha). 7 b (diya) ; vii. 61,

4 a (^dmsa) ; 63, 5 a (ydtra) ; 86, 5d
(srja) ; " 103, 2 d (dtra) ; viii. 48, 6
(atha, cara). 8 a (mrlaya). 9 b (sa-
sattha) ; x, 14, 13 b" (juhuta). 14 d ;

260

15, 4 d. 11 d; 127, 6 a; 129, 6d
(athfi) ; 15,4 b; vii. 86, 5 b (cakrma) ;
X. 34, 4d (nayata). 8 c (na). 14 a
(mrlata) ; 90, 3 b (Purusas) ; 127,

6 a (yavaya) ; 129, lb (vyoma) ;
135, 1 c (atra) ; in cds. and deriva-
tives : i. 35, 4 (abhi-vrtam) ; 160, 1 b
(rta-vari) ; ii. 12, 4 c (jigivan) ; vii.
71, 3 b (sumnaydvas) ; 63, 2 a (pra-
savita) ; x. 34, 10 c (rna-va) ; 14, 12
(uru-nasau) ; 168, 3 c (rtava).

Locative, absolute, vii. 63, 5 c ; 103,
3 b ; of the goal, i. 1, 4 ; v. 11, 3 d ;
of time, vii. 103, 9 c. lOd.

Long reduplicative vowel, i. 154, 4 d ;
iii. 59, 1 b (dadhara) ; ii. 33, 12 (na-
nama) ; 35, 3 c (didivamsam) ; 4 d
(didaya). 7 b ; viii. 29, 6 a (pipaya).

Loss of accent, ii. 35, lab (asmai,
asya) ; vi. 54, 4 a (asmai) ; vii. 63,
5 a (asmai) ; viii. 29, 6 (yatha).

Maruts, description of, pp. 21-2.
Metre, irregular, i. 35, 9d ; iii. 59, 2 d.

7 c. 8 c; iv. 12, 4c; 35, 11 b ; 50,
2 c ; viii. 29, 5 ; x. 90, 2 b. 4a;
mentioned in the RV., p. 175.

Anustubh : v. 83, 9 ; vii. 103, 1 ; x.

14, 'i3. 14. 16; 90, 1-15; 135, 1-7;

Pada redundant by one syllable, x.

90, 4 a ; 135, 7 c.
Gayatri : i. 1, 1-9 ; iii. 59, 6-9 ; vi.

54, 1-10; x. 127, 1-8.
Jagati : i. 85, 1-4. 6-11 ; 160, 1-5 ; iv.

50, 10 ; V. 11, 1-6 ; 83, 2-4 ; viii. 48,

5 ; X. 15, 11 ; 34, 7 ; Pada in Tristubh
stanza, i. 35, 3 a ; v. 83, 10 c; vii.
103,8; X. 14, la. 10b. lib; 34,5c;
129,3 b; Pada with Tristubh cadence,
i. 35, 9 d ; stanzas in Tristubh hymn,
iv. 50, 10 ; v. 83, 2-4.

Tristubh, i. 35, 1-11; 85, 5. 12 ; 154, 1-

6 ; 'ii. 12, 1-15 ; 33, 1-15 ; 35, 1-15
iii. 59, 15; iv. 50, 1-9. 11 ; 51, 1-11
v. 83, 1. 5-8. 10 ; vii. 49, 1-4 ; 61, 1-7
63. 1-6 ; 71, 1-6 ; 86, 1-8 ; 103, 2-10
viii. 48, 1-4. 6-15 ; x. 14, 1-12 ; 15
1-10. 12-14 ; 34, 1-6. 8-14; 90, 16
129, 1-7 ; 168, 1-4 ; Pada in Jagati
stanza, viii. 48, 5 c ; Pada defective
by one syllable, x. 14, 5 c. 8 d, by
two syllables, x. 129, 7 b, redundant
by one syllable, x. 129, 6 b.

Dvipada (Jagati + Gayatri Pada), viii.
29, 1-10.

Brhati, x. 14, 15.
Metronymic, irregular, ii. 12, 11

(Danu).
Middle in passive sense, i. 35, 10 d ;

154, 2 a ; 160, 4 d. 5 a ; ii. 33, 5. 11 c;

vii. 61, 5 b.
Mithra in the Avesta, p. 119.
Mitra, description of, pp. 78-9.
Mitra-Varuna, description of, pp. 118-

19 ; viii. 29, 9.

Naighantuka, ii. 12, 14. 15 ; 35, 9.

Nasalization of a final vowel at the end
of an internal Pada, i. 35, 6 a (upa-
stham ^ka) ; viii, 29, 6 (yatham
esa) ; x. 34, 5 c (dkratam 6mid).

Natural philosophy, starting point of,
p. 207 (x. 129).

Nirukta, ii. 12, 3. 14.

Nominative for vocative, iv. 50, 10 a.

Numerals, syntax of, ii. 33, 2 ; x. 15,
10 c.

Objective genitive, x. 34, 3d. 7 d.

Pada text, its treatment of the pel. u,
vi. 54, 2 ; of vocatives in o, ii. 33, 3 b
(vajrabaho). 15 a (babhro) ; viii. 48,
2 c. 15 c (indo) ; of Pragrhya vowels,
i. 35, 9 b (e, i) ; i. 160," 1 b (i) ; iv.
50, 10 b (ii) ; x. 168, 1 d (ut6) ; of
iinal etymological r, i. 35, 11 a (Sa-
vitar iti) ; ii. 12, 4 b (dkar iti) ; vii.
86, 2 b (antah) : viii. 48, 2 a (antar
iti) ; of internal s before k, vii. 103,
4 c (kaniskan) ; of suffixes : i. 1, 1 c ;
160, 2 c ; iii. 59, 6 c (-tama) ; viii. 48,
1 b (-tara) ; vii. 103, 6 d ; x. 15, 9 a
(-tra) ; vii. 103, 3 c (gd. -tya) ; ii. 35,
4 c; iv. 51, 9 c d (-bhis) ; iv. 50, 7 d
(den. -ya) ; x. 15, 6a; 129, 4 d (gd.
-ya) ; ofcertain long Samhita vowels:
i. 35, 8 b (cyavaya) ; 85, 4 b (pra-
cyavAyantas). 10 b (dadrhaudm) ;
X. 135, 7 (sadanam) ; i. 160, 1 b (rta-
vari) ; ii. 12, 4 (jigivan) ; iii. 59, 6 a
(carsanidbffcas) ; vii. 63, 2a (prasav-
ita) ; X. 15, 9 a (tatrsur) ; x. 34, 10
(rnava) ; its restoration of lost aspi-
rate, i. 160, 3d (duksata) ; ifs re-
moval of Sandhi in cds., i. 154, 2
(^giri-sthas) ; x. 15, lib (supranl-
tayas) ; its treatment of dual com-
pounds, i. 35, 1 b (mitravdrunau) ;
160, 1 a (dyava-prthivi) ; x. 14, 8 b

261

(ista-purta) ; its non-analysis of cer-
tain cds., i. 35, 9b; v. 83, 8 c
(dyava-prthivi) ; i. 154,2b(ku-cara).
4 ; ii. 35,' 7 b (svadha) ; ii. 12, 4 c
(adat) ; ii. 33, 3 ; viii. 48, 8 a (svasti) ;
ii. 33, 5 c ; viii. 48, 10 a (rdiiddra) ;
iv. 50, 1 (Bfhaspdti) ; x.* 90, 13 a
(candr^mas) ; 135, 2 a (visthas) ; ii.
12, 1 a (manasvan) ; its analysis of
svavan, i. 35, 10 b ; its irregular ac-
centuation of cd. augmented verbs,
viii. 48, 2 a (pra agas). 10 c (ni
ddhayi) ; x. 135, 4 a (pra d,vartayas).

Panini, p. 210.

Pantheism, starting point of, p. 195.

Parenthetical Pada, x. 127, 8 b.

Parjanya, description of, p. 104.

Partitive genitive, i. 160, 4a; ii. 33, 3 b.

4 d ; viii. 48, 1 a ; x. 15, 3 d.
Perfect with present sense, i. 85, 3 b

(dadhire). ii, 12, 10 b (jaghana) ;

35, 3 d (tasthur). 13 d (vivesa) ; iii.

59, 1 b (dadhara). 7 b (babhiiva).

8 a (yemire) ; x. 34, 11 a (tatapa).
Periphrastic use of relative, x. 90, 7 d.

8 d. 12 c.
Person, syntactical change of, i. 85, 4 c

(3, to 2.). 5 c (2. to 3.) ; viii. 48, 5 b c

(2. to 3.).
Pischel, iv. 51, 1 (p. 93).
Pitaras, description of, p. 176.
Play on words, p. 174 (yam\
Pragrhya vowels : i, i. 35, 9 b (dyava-

prthivi) ; 160, 1 a b c (dyavaprthi-

vf, rtavari, dharayat-kavi, sujan-

mani, devi). 4 b c (rodasi, rdjasi).

5 a b (mahini, dyavaprthivi) ; ii. 12,
8 a (krandasi, samyati). 13 fprthi-
vi) ; V. 83, 8 c (dyava-prthivi) ; vii.
86, 1 b (rodasi, urvi) ; n : iv. 50, 10 b
(vrsanvasu) ; vii. 61, 2 c (sukratu).
3 b (sudanu) ; e : i. 35, 9 b (ubhe) ;
160, lac {t6, dhisane). 2 c (sudhfs-
tame, vapusye). 5 a {t€, grhane).
5 d (asm§) ; ii. 12, 8 a d (vihvayete,
havete). 13 a (namete) ; 33, 12 d
(asm6) ; 35, 4 c (asm6) ; iv. 50, 11 b
(asm6) ; vii. 61, 3 c (dadhathe) ; viii.
48, 10 c (asm6) ; x. 90, 4 d (sasana-
nasane) ; o : ii. 33, 3 b (vajrabaho) ;
viii. 48, 2 c. 4 a (indo) ; x. 168, 1 d
(ut6); not shortened in pronuncia-
tion before vowels : ii, 12, 1 c (rodasi) ;
vii. 49, 3 b (satyanrt^).

Pravargya ceremony, vii. 103, 8.

Predicative adjective, ii. 12, 2. 4 ; 33,
2d; iv. 50, 7 d ; v. 83, 3 d. 7 c ; vii.
61, 4 c ; X. 34, 12 d^; (nom.) with ps.,
X. 90, 12 b.

Preposition, folloAving vb., i. 85, 3 c.

6 c. 10 b. 12 b ; ii. 35, 11 c ; iv. 50, 1 a.

7 b. 9 a ; V. 11, 2 d ; X. 34, 14 b ; 90,
4 d ; 129, 4 a ; 168, 2 (?) ; following
participle, x. 34, 6 d ; separated from
vb., i. 35, 7 a. 9 c d. 11 d ; 85, 1 a. 2 d.

4 a. 5 a. 6 a. 7 b. 9 d ; ii. 33, 2 ; iii.
59, 4 c ; iv. 50, 4 d ; 51. 2 c ; vii. 61,
6 a ; 63, 5 c ; x. 15, 9 c ; 34, 2 d. 3 a ;
127, Id. 5 a. 7 a. 8a ; separated from
infinitive, vii. 61, 6 c ; of compound
vb. repeated, ii. 33, 2 cd ; iii. 59, 7 c ;
vii. 61, 3 b ; x. 51, 1 a b ; 127, 5 b c ;
accentuation of compounded, iv. 51,

5 c ; vii. 71, 2 a. 4c; x. 14, 14 d ;
15, 2 c.

Present used in past sense, i. 85, 9 c.
Principle clause for relative, ii. 12,

5 b. 8 d.

Prolation of vowel, x. 129, 5 b (asiSt).
Purusa hymn, pp. 195-203.
Pusan, description of, p. Ill ; viii.
29, 5.

Quantity, interchange of, i. 35, 6b; iv.
51, 2 d ; vii. 49, 2 c. 3 c.

Batri, c^oddess of Night, description of,
p. 203 ; hymn to, pp. 203-7.

Reciprocal generation, x. 90, 5 a b.

Reduplication, irregular, viii. 48, 5 b
(anaha).

Refrain, of stanzas, ii. 12, 1 d-14 d ; v.
83, 3 d-4 d ; vii. 49, 1 d-4 d ; of
hymns, ii. 12, 15 d ; 33, 15 d ; 35,
15 d ; iv. 50, 6 d ; vii. 61, 7 d ; 63,

6 a-d. 6 d ; 71, 6 a-d ; 86, 8 d ; 103,
10 d; viii. 48, 14 d ; x. 14, 5 d.

Relative clause, antecedent in, iv. 50,

7 b. 8 d ; principal clause in place of,
ii. 12, 5 a. 8 d.

Rhythm, abnormal, i. 160, 5 d ; x. 90,
2 b. 6 a. 15 a ; see also Metre, irregu-
lar.

Roth, i. 35, 10 ; 154, 6 ; ii. 35, 9.

Rudra, description of, pp. 56-7 ; viii.
29, 5.

Samprasarana, ii. 12, 8 (hu for hva).
Sandhi, 1. of vowels : artificial, v. 83,
6 c (e = a + e) ; irr., ii. 12, 5 a (seti) ;

262

between Padas, resolved : a a, ii. 33,

7 c. 10 a ; iii. 59, 4 c ; v. 83, 10a; viii.
29, la. 3a; x. 14, 4a; 15,4c; 34,
11a; 90, 13 c; 129, 6c; a a, i. 35,
2c; ii. 33, 6c; a i, x. 14, 8a; 15,
6a; a u, i. 35, 5c; a r, vii. 103, 9 a ;
a a, i. 85, 11 a ; 160, 4c; v. 11, 4 a ;
viii. 29, la; x. 90, 1 c. 3a ; a a, i.
85, 7a; a r, i. 160, la; a u, iv. 51,
2 c ; Pada initial a re'^torod : e a, i.
1, 9b: 85, 9 d ; iv. 50, 10 b; x. 14,
5 c ; 129, 3 b ; 168, 2 d ; o a, i. 35,
11 b ; ii. 35, 13 d ; iii. 59, 6 b ; iv. 50,
10 d; V. 11, 4d; vii. 86, 4 d. 5b;
103, 3 d ; viii. 29, 2 b ; 48, 12 b. 13 b ;
X. 14, 9b; 15, 8 b. 12 b ; 34, 10 d.

2. of semivowels : at the end of a
Pada resolved before vowels : y a, i.
154, 4a; v. 83, 6 c ; vii. 86, 7a;
viii. 48, 2a; y u, x. 14, 13 c ; 15,

8 c. lie; V a, i. 154, 2c; iv. 51, 3 c ;
X. 15, 5c; V e, x. 14, 4c; v r, vii.
61,3 c.

3. of consonants : r before r, i. 35,
lie ; ii.33, 2 a. 14 a; 35, 4 c ; v. 83,
1 c ; Visaijaniya before k, i. 85, 6 c ;
ii. 35, 1 d : s before k, i. 85, 6c; ii.
35, Id; V. 83, 2 d ; vii. 103, 4 c ; s
before p, v. 11, 6 d ; x. 135, 4 b ;
t before s, i. 85, 3 ; n before t, vi.
54, 9 a (Piisan tdva) ; x. 90, 8 c (pa-
sun t-) ; n before c, x. 90, 8 c (tarns
cakre) ; n before s, i. 35, 5 ; ii. 12,
10 b; iv. 51, 2 d. 7 d ; v. 11, 6b; an
before y, i. 35, 10 b ; befoie 1, ii. 12,

4 c ; an before vowels becomes am,
ii. 33, 4 &c., irregularly remains, x.
90, 3 a (etavan asya) ; an at the end
of a Pada before vowels remains, i.
35, 10c; ii. 12, 10a. 12 a; x. 90, 8c;
before t at the end of a Pada remains,
ii. 33, 6 a.

Savitr, description of, pp. 10-11.
Savaria, i. 154, 2. 3. 6 ; 160, 3. 4; ii.

12,' 1. 3. 8. 12. 14 ; .S3, 5. 6. 8. 9. 10.

12; 35, 9; iii. 59, 1 ; iv. 51, 1. 3. 8 ;

V. 83, 6 ; vi. 54, 3 ; vii. 86, 1 ; viii.

29, 10; X. 14, 3; x. 15,3. 12.
Secondary root, i. 160, 5 d (inv ").
'Self expressed by tmdn in RV., vii.

63, 6b; by tanu, vii. 86, 2 a. 5 b.
Separation of members of Devata-

dvandvas, ii. 12, 13.
Shortening, of e and o before a : i. 35,

5 a. 11 c ; 85, 3 a. 6 d ; 154, 1 c ; 160,

3d. 5d; ii. 12, 3 c. 7 d. 8 b. 9 d. 11 c;

33, 5 c. 11 d ; 35, 8 a ; iii. 59, 2 a ; iv.
50, la; 51, 2 b. 3 c. 4 b ; vi. 54, 1 b.
3bc.4a;vii.63,4b.6a; 86,6b. 7c. 8c;
103, 3 d. 4 a ; viii. 48, 8 d. 11 c. 12 d ;
x. 14, 3 a ; 15, 1 d. 2 a. 5 d. 12 c. 14 a ;

34, 6c. 11 c-d ; 90, 5 b c. 6 c; 127,

4 a. 5 a ; 129, 6 a. 7 c d ; 135, 6b; of
a before r, i. 160, la; of i befoi-e a,
X. 34, 4 b; 127, 1 b, before u, 2 b,
before a, 3 b ; of radical vowel, ii. 35,
3 c ; iv. 50, 5d ; of dual a, vii. 61, 1 a
( Varuna). 7 a (deva) ; of inst. i, viii.
48, 8 a (svasti).

Slurred pronunciation of long vowel, i.

154, 3a (susd,m). Id (tredha) ; vii.

63, 6 a (nu).
Singing, characteristic of the Angi-

rases, viii. 29, 10.
Singular, for plur, noun, i. 85, 10 c

(vandm) ; ii. 33, 1 (drvati) ; change

from — to plur., iv. 51, 11 c.
Six earths, p. 175.
Sociative sense of inst.. x. 14, 3 a b.

5 a b. 10 d ; 15, 8 c. 10 c d. 14 c ; 34, 5 a.
Soma, description of, pp. 152-5 ; viii.

29, 1.
Soma sacrifice, vii. 103, 7. 10 d.
Stanzas syntactically connected, i. 1,

7. 8 ; 85, 4. 5.
Steed, ruddy — of heaven, i. 85, 5 c ;

of the Sun, vii. 63, 2 d.
Steeds of the Maruts, i. 85, 4 d.
Strong form for weak, i. 85, 12 c (yan-

ta) ; ii. 33, 1 b (yuyothas). 3 d (yu-

yodhi) ; iii. 59, 1 d (juhota") ; vii.

71, 1 d (yuyotam) ; x. 14, 14 b (ju-

hota). 15 b (juhotaaa) ; 15, 7 d

(dadhata). 11 d (dadhatana).
Subjunctive and injunctive, when

identical in form, distinguished by

ma, ii. 33, 4 a.
Suffixes treated like second member of

a cd., i. 160, 1 b (rtavari). 3 a (pa-

vitravan), &c.
Supplied, word to be, iii. 59, 7c; v.

II, Ic ; vi. 54, 7c ; vii. 61, 5a. 7d ;

viii. 29, 5a; x. 14, 2d. 5c; J5, 13a;

34, 10 b ; 127, 4 a c ; 168, 1 a. 4 c.
Surya, description of, p. 124.
Sutras, viii. 29, 8.
Svarabhakti vowel, ii. 33, 1-3. 5-7.

9-11 (Rud-^ra) ; iv. 60, 11 a (Indira);

V. 11, 3 a (niat*r6s).
Svarita, independent, ii. 33, 3 (abhiti) ;

263

35, 2 c (asurya) ; x. 90, 8 c (vayav-
yan) ; followed by Udatta, how
marked, i. 35, 7 e ; iv. 51, 9 a ; Abhi-
nihita, ii. 12, 6 c (yd 'vita).
Syntactical order, irr., i. 85, 5 c (dta) ;
160, 3 (ca).

Threefold division of the world, x. 15,

1. 2.
Tvastr fashions Indra's bolt, i. 85,

9a b; viii. 29, 3.

Unreduplicated perfect, ii. 33, 14 d

(midhvas).
Usas, description of, pp. 92-3.

Varuna, description of, pp. 134-5.

Vata, description of, p. 216.

Vedas, first mention of, p. 195.

Vjsve devas, description of, pp. 147-8.

Visnu, description of, pp. 30-1 ; viii.
29, 7.

Vocative, elliptical, vii. 61, 1 a (Varu-
na = Mitra- Varuna) ; accent, vii.
71, Ic; viii. 48, 7c (Soma rajan).
14 a (trataro devas).

Vyuha, resolution of semi-vowels, i. 1,
6 a; 35, la 5c. 7ac. 8d. 9 c. 10 b. 11 a;
85, 3 d. 4 c ; 154, 1 a. 2 a. 2 c, &c. &c.

Warrior sons, frequent prayer for, i.
1, 3 c ; 85, 12 d, &c &c.

Words identical in form distinguished
by accent : i. 35, 11 (t6 those, te io
thee) ; ii. 12, 4 (dasd demon, dasa
demoniac)) i. 160, Id (dharman, n.
ordinance, dharman, m. ordainer) ;
vii. 86, 5d (daman, n. bond, daman,
m. gift) ; vii. 103, 9 a (dvadasa twelve,
dvadas^ twelfth) ; ii. 35, 6 c (paras,
adv. /ar away, pdras, adj. N. other) ; i.
85, 5 d ; vii. 86, 1 d (bhuman, n.
earth, bhiimdn, m. abundance) ; 71, 7 m
(yuvdbhyam to you two, yuvabhyam
to the two youths) ; i. 35, 10 c (rdksas,
n. injury, raksds m. demon) ; iii. 59, 3
(variman, n. and variman, m. ex-
panse).

Yajurveda, ritual of, vii. 103, 7 a.

Yama, description of, p. 212,

Ya:<ka, i. 154, 2. 3. 6; ii. 33, 5 ; p. 129.

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